The Mide'wiwin or "Grand Medicine Society" of the Ojibwa Part 29

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

Mide' Relics from Leech Lake.]

An exact reproduction is implicitly believed to be necessary, as otherwise the value of the formula would be impaired, or perhaps even totally destroyed. It frequently happens, therefore, that although an Indian candidate for admission into the Mide'wiwin may already have prepared songs in imitation of those from which he was instructed, he may either as yet be unable to sing perfectly the phrases relating thereto, or decline to do so because of a want of confidence. Under such circ.u.mstances the interpretation of a record is far from satisfactory, each character being explained simply objectively, the true import being intentionally or unavoidably omitted. An Ojibwa named "Little Frenchman," living at Red Lake, had received almost continuous instruction for three or four years, and although he was a willing and valuable a.s.sistant in other matters pertaining to the subject under consideration, he was not sufficiently familiar with some of his preceptor's songs to fully explain them. A few examples of such mnemonic songs are presented in ill.u.s.tration, and for comparison with such as have already been recorded. In each instance the Indian's interpretation of the character is given first, the notes in brackets being supplied in further explanation. Pl. XXII, A, is reproduced from a birch-bark song; the incised lines are sharp and clear, while the drawing in general is of a superior character. The record is drawn so as to be read from right to left.

[Ill.u.s.tration]

From whence I sit.

[The singer is seated, as the lines indicate contact with the surface beneath, though the latter is not shown. The short line extending from the mouth indicates voice, and probably signifies, in this instance, singing.]

[Ill.u.s.tration]

The big tree in the center of the earth.

[It is not known whether or not this relates to the first destruction of the earth, when Mi'nabo'zho escaped by climbing a tree which continued to grow and to protrude above the surface of the flood. One Mide' thought it related to a particular medicinal tree which was held in estimation beyond all others, and thus represented as the chief of the earth.]

[Ill.u.s.tration]

I will float down the fast running stream.

[Strangely enough, progress by water is here designated by footprints instead of using the outline of a canoe. The etymology of the Ojibwa word used in this connection may suggest footprints, as in the Delaware language one word for river signifies "water road,"

when in accordance therewith "footprints" would be in perfect harmony with the general idea.]

[Ill.u.s.tration]

The place that is feared I inhabit, the swift-running stream I inhabit.

[The circular line above the Mide' denotes obscurity, i.e., he is hidden from view and represents himself as powerful and terrible to his enemies as the water monster.]

[Ill.u.s.tration]

You who speak to me.

[Ill.u.s.tration]

I have long horns.

[The Mide' likens himself to the water monster, one of the malevolent serpent man'idos who antagonize all good, as beliefs and practices of the Mide'wiwin.]

[Ill.u.s.tration]

A rest or pause.

[Ill.u.s.tration]

I, seeing, follow your example.

[Ill.u.s.tration]

You see my body, you see my body, you see my nails are worn off in grasping the stone.

[The Bear man'ido is represented as the type now a.s.sumed by the Mide'. He has a stone within his grasp, from which magic remedies are extracted.]

[Ill.u.s.tration]

You, to whom I am speaking.

[A powerful Man'ido', the panther, is in an inclosure and to him the Mide' addresses his request.]

[Ill.u.s.tration]

I am swimming--floating--down smoothly.

[The two pairs of serpentine lines indicate the river banks, while the character between them is the Otter, here personated by the Mide'.]

[Ill.u.s.tration]

Bars denoting a pause.

[Ill.u.s.tration]

I have finished my drum.

[The Mide' is shown holding a Mide' drum which he is making for use in a ceremony.]

[Ill.u.s.tration]

My body is like unto you.

[The mi'gis sh.e.l.l, the symbol of purity and the Mide'wiwin.]

[Ill.u.s.tration]

Hear me, you who are talking to me!

[The speaker extends his arms to the right and left indicating persons who are talking to him from their respective places. The lines denoting speech--or hearing--pa.s.s through the speaker's head to exclaim as above.]

[Ill.u.s.tration]

See what I am taking.

[The Mide' has pulled up a medicinal root. This denotes his possessing a wonderful medicine and appears in the order of an advertis.e.m.e.nt.]

[Ill.u.s.tration]

See me, whose head is out of water.

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

Mnemonic Songs.]

On Pl. XXII, B, is presented an ill.u.s.tration reproduced from a piece of birch bark owned by the preceptor of "Little Frenchman," of the import of which the latter was ignorant. His idea of the signification of the characters is based upon general information which he has received, and not upon any pertaining directly to the record. From general appearances the song seems to be a private record pertaining to the Ghost Society, the means through which the recorder attained his first degree of the Mide'wiwin, as well as to his abilities, which appear to be boastfully referred to:

[Ill.u.s.tration]

I am sitting with my pipe.

[Mide' sitting, holding his pipe. He has been called upon to visit a patient, and the filled pipe is handed to him to smoke preparatory to his commencing the ceremony of exorcism.]

[Ill.u.s.tration]

I employ the spirit, the spirit of the owl.

[This evidently indicates the Owl Man'ido, which has been referred to in connection with the Red Lake Mide' chart, Pl. III, No. 113.

The Owl man'ido is there represented as pa.s.sing from the Mide'wigan to the Dzhibai' Mide'wigan, and the drawings in that record and in this are sufficiently alike to convey the idea that the maker of this song had obtained his suggestion from the old Mide' chart.]

[Ill.u.s.tration]

It stands, that which I am going after.

[The Mide', impersonating the Bear Man'ido, is seeking a medicinal tree of which he has knowledge, and certain parts of which he employs in his profession. The two footprints indicate the direction the animal is taking.]

[Ill.u.s.tration]

I, who fly.

[This is the outline of a Thunder bird, who appears to grasp in his talons some medical plants.]

[Ill.u.s.tration]

Ki'-bi-nan' pi-zan'. Ki'binan' is what I use, it flies like an arrow.

[The Mide''s arm is seen grasping a magic arrow, to symbolize the velocity of action of the remedy.]

[Ill.u.s.tration]

I am coming to the earth.

[A Man'ido is represented upon a circle, and in the act of descending toward the earth, which is indicated by the horizontal line, upon which is an Indian habitation. The character to denote the sky is usually drawn as a curved line with the convexity above, but in this instance the ends of the lines are continued below, so as to unite and to complete the ring; the intention being, as suggested by several Mide' priests, to denote great alt.i.tude above the earth, i.e., higher than the visible azure sky, which is designated by curved lines only.]