The Mide'wiwin or "Grand Medicine Society" of the Ojibwa Part 24

[The singer makes a spirit of the candidate by thus giving him new life, by again shooting into his body the sacred migis. The disk is the dish for feast of spirits in the dzhibai' mide'wigan--"Ghost Lodge," the arms reaching towards it denoting the spirits who take food therefrom. The signification is that the candidate will be enabled to invoke and commune with the spirits of departed Mide', and to learn of hidden powers.]

[Ill.u.s.tration]

He'-ha-wa'-ni, ye', he'-ha-wa'-ni, ye', na'-bi-nesh'-ga-na'-bi, hi', he'.

[These words were chanted, while the following are those as spoken, apart from the music.]

a-wan'-o-de'-no-win ni'-bi-desh'-ka-win un'-de-no'-win.

The fog wind goes from place to place whence the wind blows.

[The reason of the representation of a human form was not satisfactorily explained. The preceptor felt confident, however, that it signified a man'ido who controls the fog, one different from one of the a-na'-mi-ki', or Thunderers, who would be shown by the figure of an eagle, or a hawk, when it would also denote the thunder, and perhaps lightning, neither of which occurs in connection with the fog.]

[Ill.u.s.tration]

Rest.

[Ill.u.s.tration]

Man'-i-do'-we ni'-mi-nan' ku-ni'-ne man-to'-ke ni'-mi-ne'.

I who acknowledge you to be a spirit, and am dying.

[The figure is an outline of the Mide'wigan with the sacred Mide'

stone indicated within, as also another spot to signify the place occupied by a sick person. The waving lines above and beneath the oblong square are magic lines, and indicate magic or supernatural power. The singer compares the candidate to a sick man who is seeking life by having shot into his body the mi'gis.]

[Ill.u.s.tration]

Ga-kwe'-in-nan' ts.h.i.+-ha'-ge-na' ma-kwa' ni-go'-ts.h.i.+-ni'.

I am trying you who are the bear.

[The Mide' who is chanting is shown in the figure; his eyes are looking into the candidate's heart. The lines from the mouth are also shown as denoting speech, directed to his hearer. The horns are a representation of the manner of indicating superior powers.]

[Ill.u.s.tration]

Pi-ne'-si ka'-ka-gi'-wai-yan' wen'-dzhi man'-i-do'wid.

The bird, the crow bird's skin is the reason why I am a spirit.

[Although the crow is mentioned, the Thunder-bird (eagle) is delineated. The signification of the phrase is, that the speaker is equal in power to a man'ido, at the time of using the Mide'

sack--which is of such a skin.]

[Ill.u.s.tration]

Ts.h.i.+n-gwe'-wi-he'-na ne', kan', ts.h.i.+-wa'-ba-ku-net'.

The sound of the Thunder is the white bear of fire.

[The head is, in this instance, symbolical of the white bear man'ido; the short lines below it denoting flame radiating from the body, the eyes also looking with penetrating gaze, as indicated by the double waving lines from each eye. The white bear man'ido is one of the most powerful man'idos, and is so recognized.]

By the time this chant is completed the head of the procession reaches the point of departure, just within the eastern door, and all of the members return to their seats, only the four officiating Mide' remaining with the candidate and his preceptor. To search further that no malevolent man'idos may remain lurking within the Mide'wigan, the chief priests lead the candidate in a zigzag manner to the western door, and back again to the east. In this way the path leads past the side of the Mide' stone, then right oblique to the north of the heap of presents, thence left oblique to the south of the first-degree post, then pa.s.sing the second on the north, and so on until the last post is reached, around which the course continues, and back in a similar serpentine manner to the eastern door. The candidate is then led to the blankets, upon which he seats himself, the four officiating priests placing themselves before him, the preceptor standing back near the first of the four degree posts.

The Mide' priest of the fourth rank or place in order of precedence approaches the kneeling candidate and in a manner similar to that which has already been described shoots into his breast the mi'gis; the third, second and first Mide' follow in like manner, the last named alone shooting his mi'gis into the candidate's forehead, upon which he falls forward, spits out a mi'gis sh.e.l.l which he had previously secreted in his mouth, and upon the priests rubbing upon his back and limbs their Mide' sacks he recovers and resumes his sitting posture.

The officiating priests retire to either side of the inclosure to find seats, when the newly received member arises and with the a.s.sistance of the preceptor distributes the remaining parcels of tobacco, and lastly the blankets, robes, and other gifts. He then begins at the southeastern angle of the inclosure to return thanks for admission, places both hands upon the first person, and as he moves them downward over his hair says: Mi-gwetsh' ga-o'-s.h.i.+-to'-in bi-ma'-di-si-win--"Thanks, for giving to me life." The Mide' addressed bows his head and responds, hau', en',--yes when the newly admitted member steps back one pace, clasps his hands and inclines his head to the front. This movement is continued until all present have been thanked, after which he takes a seat in the southeastern corner of the inclosure.

A curious ceremony then takes place in which all the Mide' on one side of the inclosure arise and approach those upon the other, each grasping his Mide' sack and selecting a victim pretends to shoot into his body the mi'gis, whereupon the Mide' so shot falls over, and after a brief attack of gagging and retching pretends to gain relief by spitting out of his mouth a mi'gis sh.e.l.l. This is held upon the left palm, and as the opposing party retreat to their seats, the side which has just been subjected to the attack moves rapidly around among one another as if dancing, but simply giving rapid utterance to the word ho', ho', ho', ho', ho', ho', and showing the mi'gis to everybody present, after which they place the flat hands quickly to the mouth and pretend again to swallow their respective sh.e.l.ls. The members of this party then similarly attack their opponents, who submit to similar treatment and go through like movements in exhibiting the mi'gis, which they again swallow. When quiet has been restored, and after a ceremonial smoke has been indulged in, the candidate sings, or chants, the production being either his own composition or that of some other person from whom it has been purchased. The chant presented herewith was obtained from Sikas'sige, who had received it in turn from his father when the latter was chief priest of the Mide'wiwin at Mille Lacs, Minnesota. The pictographic characters are reproduced on Pl. XVII, A, and the musical notation, which is also presented, was obtained during the period of my preliminary instruction. The phraseology of the chant, of which each line and verse is repeated ad libitum as the singer may be inspired, is as follows:

[Ill.u.s.tration]

Do-na'-ga-ni', Na'-wa-kwe' in-do'-s.h.i.+-ton', do-na'-ga-ni'.

My dish, At noon I make it, my dish.

[The singer refers to the feast which he gives to the Mide' for admitting him into the Mide'wiwin.]

[Music: 266_1]

Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni; Na-'kwa-we', In-do-s.h.i.+-ton Donagani, Donaga-ni, Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni, Do-na-ga-ni.

[Ill.u.s.tration: Plate XVII.

Mnemonic Songs.]

[Ill.u.s.tration]

Man'-i-do' i-yan-ni', Esh-ko'-te nin'-do-we'-yo-win', I am such a spirit, My body is made of fire.

[His power reaches to the sky, i.e., he has power to invoke the aid of Ki'ts.h.i.+ Man'ido. The four degrees which he has received are indicated by the four short lines at the tip of the hand.]

[Music: 267_1]

Ma'ni-do-i-ya-ni, Ma'ni-do-i-ya-ni, Ma'ni-do-i-ya-ni, Ma'ni-do-i-ya- ni, Ma'ni-do-i-ya-ni; Esh'ko-te nin-do we-yo-win, Manidoiya-ni, Ma'ni-do-i-ya-ni, Ma'ni-do-i-ya-ni, Ma'ni-do-i-ya-ni.

[Ill.u.s.tration]

Ko'-ts.h.i.+-hai'-o-ni', Esh-ko'-te wa-ni'-yo.

I have tried it, My body is of fire.

[He likens himself to the Bear Man'ido, and has like power by virtue of his mi'gis, which is shown below the lines running downward from the mouth. He is represented as standing in the Mide'wigan--where his feet rest.]

[Music: 267_2]

Ko'ts.h.i.+-hai'o-ni, Ko'ts.h.i.+-hai'o-ni, Ko'ts.h.i.+-hai'o-ni, Ko'ts.h.i.+hai'oni, Ko'ts.h.i.+-hai'o-ni, Ko'ts.h.i.+-hai'o-ni, Ko'ts.h.i.+-hai'o-ni, Ko'ts.h.i.+-hai'o-ni, Esh'kote'wani'yo, Ko'ts.h.i.+haioni. Ko'ts.h.i.+hai'oni, Kots.h.i.+haioni, he'o, he'o.

[Ill.u.s.tration]

Pause. An offering of smoke is made to Ki'ts.h.i.+ Man'ido.

[Ill.u.s.tration]

Ni-mi'-gi-sim' man'-i-do'-we, hwe', he', Sha'-go-dzhi'-hi-na'.

My mi'gis spirit, I overpower death with.

[His body is covered with mi'gis as shown by the short lines radiating from the sides, and by this power he is enabled to overcome death.]

[Music: 268_1]

Nimegasi mani do-we, hwe, he, Nimegasi mani do- we, hwe, he, s.h.a.g.o.dzhihinani-mega-si, Manido-we, hwe, he.

Ni-me-ga-si-ma-ni-do-we, hwe, he.

[Ill.u.s.tration]

Ni'-ka-ni' nin-man'-e-do'-we-ya'.

Ya'-ho-ya' man'-i-do'-wa nin-da'-ho-ha'.

That is the way with me, spirit that I am.

[The hand shows how he casts the mi'gis forward into the person requiring life. He has fourfold power, i.e., he has received the mi'gis four times himself and is thus enabled to infuse into the person requiring it.]

[Music: 268_2]

Ni'-ga-ne' nin ma'ni-do'we ya Ni'-ga-ne' nin ma'ni-do'we ya, Ya'ho-ya' ma'nido-we, Nin'dohoha ni'gane, ma'ni-do-we, ya, he.

[Ill.u.s.tration]

E-kotsh'-i-na'-ha, E-kotsh'-ha man'-i-do' hwe-do'-wi.

I hang it, I hang up the Spirit sack.

[After using his Mide' sack he hangs it against the wall of the Mide'wigan, as is usually done during the ceremonial of initiation.]

[Music: 269_1]

E-ko'ts.h.i.+-na-ha, E-ko'ts.h.i.+-na-ha, E-ko'ts.h.i.+-na-ha, E-ko'-ts.h.i.+-na-ha, E-ko'-ts.h.i.+-na-ha, E-ki'-ts.h.i.+-ma'-ni-do' hwe-do-wi, E-ko'ts.h.i.+-na-ha, E-ko'ts.h.i.+-na-ha, E-ko'ts.h.i.+-na-ha, he'a.

[Ill.u.s.tration]

He'-a-wi-non'-dam-a'-ni, Man'-i-do' mi-de'-wi-he'

ne'-ma-da'-wi-dzig'.