Part 7

MIDĒ´ THERAPEUTICS.

During the period of time in which the candidate is instructed in the foregoing traditions, myths, and songs the subject of Midē´ plants is also discussed. The information pertaining to the identification and preparation of the various vegetable substances is not imparted in regular order, only one plant or preparation, or perhaps two, being enlarged upon at a specified consultation. It may be that the candidate is taken into the woods where it is known that a specified plant or tree may be found, when a smoke offering is made before the object is pulled out of the soil, and a small pinch of tobacco put into the hole in the ground from which it was taken. This is an offering to Noko´mis--the earth, the grandmother of mankind--for the benefits which are derived from her body where they were placed by Ki´tshi Man´idō.

In the following list are presented, as far as practicable, the botanical and common names of these, there being a few instances in which the plants were not to be had, as they were foreign to that portion of Minnesota in which the investigations were made; a few of them, also, were not identified by the preceptors, as they were out of season.

It is interesting to note in this list the number of infusions and decoctions which are, from a medical and scientific standpoint, specific remedies for the complaints for which they are recommended. It is probable that the long continued intercourse between the Ojibwa and the Catholic Fathers, who were tolerably well versed in the ruder forms of medication, had much to do with improving an older and purely aboriginal form of practicing medical magic. In some of the remedies mentioned below there may appear to be philosophic reasons for their administration, but upon closer investigation it has been learned that the cure is not attributed to a regulation or restoration of functional derangement, but to the removal or even expulsion of malevolent beings--commonly designated as bad Man´idōs--supposed to have taken possession of that part of the body in which such derangement appears most conspicuous. Further reference to the mythic properties of some of the plants employed will be made at the proper time.

Although the word Mashki kiwa´buⁿ--medicine broth--signifies liquid medical preparations, the term is usually employed in a general sense to pertain to the entire materia medica; and in addition to the alleged medicinal virtues extolled by the preceptors, certain parts of the trees and plants enumerated are eaten on account of some mythic reason, or employed in the construction or manufacture of habitations, utensils, and weapons, because of some supposed supernatural origin or property, an explanation of which they have forgotten.

_Pinus strobus_, L. White Pine. Zhingwâk´.

1. The leaves are crushed and applied to relieve headache; also boiled; after which they are put into a small hole in the ground and hot stones placed therein to cause a vapor to ascend, which is inhaled to cure backache.

The fumes of the leaves heated upon a stone or a hot iron pan are inhaled to cure headache.

2. Gum; chiefly used to cover seams of birch-bark canoes. The gum is obtained by cutting a circular band of bark from the trunk, upon which it is then scraped and boiled down to proper consistence. The boiling was formerly done in clay vessels.

_Pinus resinosa_, Ait. Red Pine; usually, though erroneously, termed Norway Pine. Pŏkgwĕ´nagē´mŏk.

Used as the preceding.

_Abies balsamea_, Marshall. Balsam Fir. Ini´nandŏk.

1. The bark is scraped from the trunk and a decoction thereof is used to induce diaphoresis.

2. The gum, which is obtained from the vesicles upon the bark, and also by skimming it from the surface of the water in which the crushed bark is boiled, is carried in small vessels and taken internally as a remedy for gonorrhoea and for soreness of the chest resulting from colds.

3. Applied externally to sores and cuts.

_Abies alba_, Michx. White Spruce. Sĕ´ssēgân´dŏk. The split roots--wadŏb´-are used for sewing; the wood for the inside timbers of canoes.

_Abies nigra_, Poir. Black Spruce. A´mikwan´dŏk.

1. The leaves and crushed bark are used to make a decoction, and sometimes taken as a substitute in the absence of pines.

2. Wood used in manufacture of spear handles.

_Abies Canadensis_, Michx. Hemlock. Saga´īⁿwuⁿsh-- “Raven Tree.”

Outer bark powdered and crushed and taken internally for the cure of diarrhea. Usually mixed with other plants not named.

_Larix Americana_, Michx. Tamarack. Mŏsh´kīkiwa´dik.

1. Crushed leaves and bark used as Pinus strobus.

2. Gum used in mending boats.

3. Bark used for covering wig´iwams.

_Cupressus thyoides_, L. White Cedar. Gi´zhĭk-- “Day.”

1. Leaves crushed and used as Pinus strobus. The greater the variety of leaves of coniferæ the better. The spines of the leaves exert their prickly influence through the vapor upon the demons possessing the patient’s body.

2. The timber in various forms is used in the construction of canoe and lodge frames, the bark being frequently employed in roofing habitations.

_Juniperus Virginiana_, L. Red Cedar. Muskwa´wâ´ak.

Bruised leaves and berries are used internally to remove headache.

_Quercus alba_, L. White Oak. Mītig´ōmish´.

1. The bark of the root and the inner bark scraped from the trunk is boiled and the decoction used internally for diarrhea.

2. Acorns eaten raw by children, and boiled or dried by adults.

_Quercus rubra_, L. Red Oak. Wisug´emītig´omish´-- “Bitter Acorn Tree.”

Has been used as a substitute for Q. alba.

_Acer saccharinum_, Wang. Sugar Maple. Innīnâ´tik.

1. Decoction of the inner bark is used for diarrhea.

2. The sap boiled in making sirup and sugar.

3. The wood valued for making arrow shafts.

_Acer nigrum_, Michx. Black Sugar Maple. Ishig´omeaush´-- “Sap-flows-fast.”

Arbor liquore abundans, ex quo liquor tanquam urina vehementer projicitur.

Sometimes used as the preceding.

_Betula excelsa_, Ait. Yellow Birch. Wi´umis´sik.

The inner bark is scraped off, mixed with that of the Acer saccharinum, and the decoction taken as a diuretic.

_Betula papyracea_, Ait. White Birch. Mīgwas´.

Highly esteemed, and employed for making records, canoes, syrup-pans, mōkoks´--or sugar boxes--etc. The record of the Midē´wiwin, given by Minabō´zho, was drawn upon this kind of bark.

_Populus monilifera_, Ait. Cottonwood. Mâ´nâsâ´ti.

The cotton down is applied to open sores as an absorbent.

_Populus balsamifera_, L. Balsam Poplar. Asa´dĭ.

1. The bark is peeled from the branches and the gum collected and eaten.

2. Poles are used in building ordinary shelter lodges, and particularly for the Midē´wigân.

_Juglans nigra_, L. Black Walnut. Paga´nŏk-- “Nut wood.”

Walnuts are highly prized; the green rind of the unripe fruit is sometimes employed in staining or dyeing.

_Smilacina racemosa_, Desf. False Spikenard. Kinē´wigwŏshk-- “Snake weed or Snake Vine.”

1. Warm decoction of leaves used by lying-in women.

2. The roots are placed upon a red-hot stone, the patient, with a blanket thrown over his head, inhaling the fumes, to relieve headache.

3. Fresh leaves are crushed and applied to cuts to stop bleeding.

_Helianthus occidentalis_, Riddell. Sunflower. Pŭkite´wŭkbŏkuⁿs´.

The crushed root is applied to bruises and contusions.

_Polygala senega_, L. Seneca Snakeroot. Winis´sikēⁿs´.

1. A decoction of the roots is used for colds and cough.

2. An infusion of the leaves is given for sore throat; also to destroy water-bugs that have been swallowed.

_Rubus occidentalis_, L. Black Raspberry. Makadē´wĭskwi´minŏk-- “Black Blood Berry.”

A decoction made of the crushed roots is taken to relieve pains in the stomach.

_Rubus strigosus_, Michx. Wild Red Raspberry. Miskwi´minŏk´-- “Blood Berry.”

The roots are sometimes used as a substitute for the preceding.

_Gaylussacia resinosa_, Torr. and Gr. Huckleberry. Mī´nŭn.

Forms one of the chief articles of trade during the summer. The berry occupies a conspicuous place in the myth of the “Road of the Dead,” referred to in connection with the “Ghost Society.”

_Prunus Virginiana_, L. Choke Cherry. Sisaⁿ´wewi´nakâⁿsh´.

1. The branchlets are used for making an ordinary drink; used also during gestation.

2. The fruit is eaten.

_Prunus serotina_, Ehrhart. Wild Black Cherry. Okwē´wĭsh-- “Scabby Bark.”

1. The inner bark is applied to external sores, either by first boiling, bruising, or chewing it.

2. An infusion of the inner bark is sometimes given to relieve pains and soreness of the chest.

_Prunus Pennsylvanica_, L. Wild Red Cherry. Kusigwa´kumi´nŏk.

1. A decoction of the crushed root is given for pains and other stomach disorders.

2. Fruit is eaten and highly prized.

3. This, believed to be synonymous with the June Cherry of Minnesota, is referred to in the myths and ceremonies of the “Ghost Society.”

_Prunus Americana_, Marsh. Wild Plum. Bogē´sanŏk.

The small rootlets, and the bark of the larger ones, are crushed and boiled together with the roots of the following named plants, as a remedy for diarrhea. The remaining plants were not in bloom at the time during which the investigations were made, and therefore were not identified by the preceptors, they being enabled to furnish only the names and an imperfect description. They are as follows, viz: Minēⁿ´sŏk, two species, one with red berries, the other with yellow ones; Wabō´saminī´sŏk-- “Rabbit berries”; Shi´gwanau´isŏk, having small red berries; and Cratægus coccinea, L. Scarlet-fruited Thorn. O´ginīk.

_Typha latifolia_, L. Common Cat-tail. Napŏgŭshk-- “Flat grass.”

The roots are crushed by pounding or chewing, and applied as a poultice to sores.

_Sporobolus heterolepis_ Gr. Napŏ´gŭshkūⁿs´-- “Little Flat Grass.”

1. Used sometimes as a substitute for the preceding.

2. Roots are boiled and the decoction taken to induce emesis, “to remove bile.”

_Fragaria vesca_, L. Wild Strawberry. Odē īmĭn´nĕ-- Heart Berry.

Referred to in the ceremony of the “Ghost Society.”

The fruit is highly valued as a luxury.

_Acer Pennsylvanicum_, L. Striped Maple. Mōⁿ´zomĭsh´-- “Moose Wood.” The inner bark scraped from four sticks or branches, each two feet long, is put into a cloth and boiled, the liquid which can subsequently be pressed out of the bag is swallowed, to act as an emetic.

_Fraxinus sambucifolia_, Lam. Black or Water Ash. A´gimak´.

1. The inner bark is soaked in warm water, and the liquid applied to sore eyes.

2. The wood is employed in making the rims for frames of snow-shoes.

_Veronica Virginica_, L. Culver’s Root. Wi´sŏgedzhi´wik-- “Bitter Root.”

A decoction of the crushed root is taken as a purgative.

_Salix Candida_, Willd. Hoary Willow. Sisi´gewe´mĭsh.

The thick inner bark of the roots is scraped off, boiled, and the decoction taken for cough.

_Symphoricarpus vulgaris_, Michx. Indian Currant. Gus´sigwaka´mĭsh.

The inner bark of the root boiled and the decoction, when cold, applied to sore eyes.

_Geum strictum_, Ait. Aven. Ne´bone´ankwe´âk-- “Hair on one side.”

The roots are boiled and a weak decoction taken internally for soreness in the chest, and cough.

_Rumex crispus_, L. Curled Dock. O´zabetshi´wĭk.

The roots are bruised or crushed and applied to abrasions, sores, etc.

_Amorpha canescens_, Nutt. Lead Plant. We´abŏnag´kak-- “That which turns white.”

A decoction, made of the roots, is used for pains in the stomach. _Rosa blanda_, Ait. Early Wild Rose. O´ginīk.

A piece of root placed in lukewarm water, after which the liquid is applied to inflamed eyes.

_Anemone_ (_sp.?_) Anemone. Wisŏg´ibŏk´; also called Hartshorn plant by the mixed-bloods of Minnesota.

The dry leaves are powdered and used as an errhine, for the cure of headache.

(_Gen. et sp. ?_) Termed Kine´bĭk waⁿsh´koⁿs and “Snake weed.”

This plant was unfortunately so injured in transportation that identification was impossible. Ball-players and hunters use it to give them endurance and speed; the root is chewed when necessary to possess these qualities. The root is likened to a snake, which is supposed to be swift in motion and possessed of extraordinary muscular strength.

_Rhus_ (_aromatica_, Ait. ?) “White Sumac.” Bŏkkwan´ībŏk.

Roots are boiled, with those of the following named plant, and the decoction taken to cure diarrhea.

(_Gen. et sp. ?_) Ki´tshiodēiminibŏk-- “Big Heart Leaf.”

Roots boiled, with preceding, and decoction taken for diarrhea.

_Monarda fistulosa_, L. Wild Bergamot. Moshkōs´waⁿowiⁿs´-- “Little Elk’s Tail.”

The root is used by making a decoction and drinking several swallows, at intervals, for pain in the stomach and intestines.

_Hydrophyllum Virginicum_, L. Waterleaf. Huⁿkite´wagūŭs´.

The roots are boiled, the liquor then taken for pains in the chest, back, etc.

_Anemone Pennsylvanicum_, L. Pennsylvania Anemone. Pesī´kwadzhi´bwiko´kŏk.

A decoction of the roots is used for pains in the lumbar region.

_Viola_ (_Canadensis_, L.?). Canada Violet. Maskwī´widzhī´wiko´kŏk.

The decoction made of the roots is used for pains in the region of the bladder.

_Phryma leptostachya_, L. Lopseed. Waia´bishkĕno´kŏk.

The roots are boiled and the decoction taken for rheumatic pains in the legs.

_Viola pubescens_, Ait. Downy Yellow Violet, Ogitē´waguⁿs.

A decoction is made of the roots, of which small doses are taken at intervals for sore throat.

_Rosa_ (_lucida_, Ehrhart?). Dwarf Wild Rose. Oginī´minagaⁿ´mŏs.

The roots of young plants are steeped in hot water and the liquid applied to sore eyes.

(_Gen. et sp. ?_) Mŏ´zânâ´tĭk.

This plant could not be identified at the locality and time at which investigations were conducted. The root is boiled and the decoction taken as a diuretic for difficult micturition.

_Actæa rubra_, Michx. Red Baneberry. Odzī´bĭkĕⁿs´-- “Little Root.”

A decoction of the root, which has a sweet taste, is used for stomachic pains caused by having swallowed hair (mythic). Used also in conjunction with Ginseng.

This plant, according to some peculiarities, is considered the male plant at certain seasons of the year, and is given only to men and boys, while the same plant at other seasons, because of size, color of fruit, or something else, is termed the female, and is prepared for women and girls in the following manner, viz: The roots are rolled in basswood leaves and baked, when they become black; an infusion is then prepared, and used in a similar manner as above.

The latter is called Wash´kubĭdzhi´bikakŏk´.

_Botrychium Virginicum_, Swartz. Moonwort. Ozaga´tigŭm.

The root is bruised and applied to cuts.

_Aralia trifolia_, Gr. Dwarf Ginseng. Nesō´wakŏk-- “Three Leafed.”

The roots are chewed and the mass applied to cuts to arrest hemorrhage.

_Echinospermum lappula_, Lehm. Stickweed. Ozaga´tĭgomĕⁿs-- “Burr Bush.”

The roots are placed in a hole in the ground upon hot stones, to cause the fumes to rise, when the patient puts down his face and has a cloth or blanket thrown over his head. The fumes are inhaled for headache. The raw roots are also sniffed at for the same purpose.

It is affirmed by various members of the Midē´ Society that in former times much of the information relating to some of these plants was not imparted to a candidate for initiation into the first degree, but was reserved for succeeding degrees, to induce a Midē´ of the first degree to endeavor to attain higher distinction and further advancement in the mysteries of the order. As much knowledge is believed to have been lost through the reticence and obstinacy of former chief priests, the so-called higher secrets are now imparted at the first and second degree preparatory instructions. The third and fourth degrees are very rarely conferred, chiefly because the necessary presents and fees are beyond the reach of those who so desire advancement, and partly also because the missionaries, and in many instances the Indian agents, have done their utmost to suppress the ceremonies, because they were a direct opposition and hindrance to progress in Christianizing influences.

When the preparatory instruction has come to an end and the day of the ceremony of initiation is at hand, the preceptor sings to his pupil a song, expatiating upon his own efforts and the high virtue of the knowledge imparted. The pipe is brought forward and an offering of tobacco smoke made by both preceptor and pupil, after which the former sings a song (Pl. X, A.), the time of its utterance being tediously prolonged. The mnemonic characters were drawn by Sikas´sigĕ, and are a copy of an old birch-bark scroll which has for many years been in his possession, and which was made in imitation of one in the possession of his father, Baiē´dzĭk, one of the leading Midē´ at Mille Lacs, Minnesota.

From ten days to two weeks before the day of initiation, the chief Midē´ priest sends out to all the members invitations, which consist of sticks one-fourth of an inch thick and 6 or 7 inches long. The courier is charged with giving to the person invited explicit information as to the day of the ceremony and the locality where it is to be held. Sometimes these sticks have bands of color painted around one end, usually green, sometimes red, though both colors may be employed, the two ends being thus tinted. The person invited is obliged to bring with him his invitation stick, and upon entering the Midē´wigân he lays it upon the ground near the sacred stone, on the side toward the degree post. In case a Midē´ is unable to attend he sends his invitation with a statement of the reason of his inability to come. The number of sticks upon the floor are counted, on the morning of the day of initiation, and the number of those present to attend the ceremonies is known before the initiation begins.

About five or six days preceding the day set for the ceremony of initiation, the candidate removes to the neighborhood of the locality of the Midē´wigân. On the evening of the fifth day he repairs to the sudatory or sweat-lodge, which has, in the meantime, been built east of the sacred inclosure, and when seated within he is supplied with water which he keeps for making vapor by pouring it upon heated stones introduced for the purpose by assistants upon the outside. This act of purification is absolutely necessary and must be performed once each day for four days, though the process may be shortened by taking two vapor baths in one day, thus limiting the process to two days. This, however, is permitted, or desired only under extraordinary circumstances. During the process of purgation, the candidates thoughts must dwell upon the seriousness of the course he is pursuing and the sacred character of the new life he is about to assume.

When the fumigation has ceased he is visited by the preceptor and the other officiating Midē´ priests, when the conversation is confined chiefly to the candidate’s progress. He then gives to each of them presents of tobacco, and after an offering to Ki´tshi Man´idō, with the pipe, they expose the articles contained in their Midē´ sacks and explain and expatiate upon the merits and properties of each of the magic objects. The candidate for the first time learns of the manner of preparing effigies, etc., with which to present to the incredulous ocular demonstration of the genuineness and divine origin of the Midē´wiwin, or, as it is in this connection termed, religion.