This wigiwam is dome-shaped measures about 10 feet in diameter and 6 feet high in the middle, with an opening at the top which can be readily covered with a piece of bark. The framework of the structure consists of saplings stuck into the ground, the tops being bent over to meet others from the opposite side. Other thin saplings are then lashed horizontally to the upright ones so as to appear like hoops, decreasing in size as the summit is reached. They are secured by using strands of ba.s.swood bark. The whole is then covered with pieces of birchbark--frequently the bark of the pine is used--leaving a narrow opening on the side facing the Midewign, which may be closed with an adjustable flap of bark or blankets.

The s.p.a.ce between the Midewign and the sweat lodge must be kept clear of other temporary shelters, which might be placed there by some of the numerous visitors attending the ceremonies.

FIRST DEGREE.

PREPARATORY INSTRUCTION.

When the candidates application for reception into the Midewiwin has been received by one of the officiating priests, he calls upon the three a.s.sisting Mide, inviting them to visit him at his own wigiwam at a specified time. When the conference takes place, tobacco, which has been previously furnished by the candidate, is distributed and a smoke offering made to Kitshi Manido, to propitiate his favor in the deliberations about to be undertaken. The host then explains the object of the meeting, and presents to his auditors an account of the candidates previous life; he recounts the circ.u.mstances of his fast and dreams, and if the candidate is to take the place of a lately deceased son who had been prepared to receive the degree, the fact is mentioned, as under such circ.u.mstances the forms would be different from the ordinary method of reception into the society. The subject of presents and gifts to the individual members of the society, as well as those intended to be given as a fee to the officiating priests, is also discussed; and lastly, if all things are favorable to the applicant, the selection of an instructor or preceptor is made, this person being usually appointed from among these four priests.

When the conference is ended the favorable decision is announced to the applicant, who acknowledges his pleasure by remitting to each of the four priests gifts of tobacco. He is told what instructor would be most acceptable to them, when he repairs to the wigiwam of the person designated and informs him of his wish and the decision of the Mide council.

The designated preceptor arranges with his pupil to have certain days upon which the latter is to call and receive instruction and acquire information. The question of remuneration being settled, tobacco is furnished at each sitting, as the Mide never begins his lecture until after having made a smoke-offering, which is done by taking a whiff and pointing the stem to the east; then a whiff, directing the stem to the south; another whiff, directing the stem to the west; then a whiff and a similar gesture with the stem to the north; another whiff is taken slowly and with an expression of reverence, when the stem is pointed forward and upward as an offering to Kitshi Manido; and finally, after taking a similar whiff, the stem is pointed forward and downward toward the earth as an offering to Nokomis, the grandmother of the universe, and to those who have pa.s.sed before. After these preliminaries, the candidate receives at each meeting only a small amount of information, because the longer the instruction is continued daring the season before the meeting at which it is hoped the candidate may be admitted the greater will be the fees; and also, in order that the instruction may be looked upon with awe and reverence, most of the information imparted is frequently a mere repet.i.tion, the ideas being clothed in ambiguous phraseology. The Mide drum (Fig. 12 _a_) differs from the drum commonly used in dances (Fig. 12 _b_) in the fact that it is cylindrical, consisting of an elongated kettle or wooden vessel, or perhaps a section of the hollow trunk of a tree about 10 inches in diameter and from 18 to 20 inches in length, over both ends of which rawhide is stretched while wet, so that upon drying the membrane becomes hard and tense, producing, when beaten, a very hard, loud tone, which may be heard at a great distance.

[Ill.u.s.tration: Fig. 12.--Ojibwa drums.]

Frequently, however, water is put into the bottom of the drum and the drum-head stretched across the top in a wet state, which appears to intensify the sound very considerably.

The peculiar and special properties of the drum are described to the applicant; that it was at first the gift of Kitshi Manido, who gave it through the intercession of Minabozho; that it is used to invoke the presence of the Mide Manidos, or sacred spirits, when seeking direction as to information desired, success, etc.; that it is to be employed at the side of the sick to a.s.sist in the expulsion or exorcism of evil manidos who may possess the body of the sufferer; and that it is to be used in the. Midewign during the initiation of new members or the advancement of a Mide from a degree to a higher one.

[Ill.u.s.tration: Fig. 13.--Mide rattle.]

The properties of the rattle are next enumerated and recounted, its origin is related, and its uses explained. It is used at the side of a patient and has even more power in the expulsion of evil demons than the drum. The rattle is also employed in some of the sacred songs as an accompaniment, to accentuate certain notes and words. There are two forms used, one consisting of a cylindrical tin box filled with grains of corn or other seeds (Fig. 13), the other being a hollow gourd also filled with seed (Fig. 14). In both of these the handle pa.s.ses entirely through the rattle case.

[Ill.u.s.tration: Fig. 14.--Mide rattle.]

In a similar manner the remaining gifts of Minabozho are instanced and their properties extolled.

The migis, a small white sh.e.l.l (Cypra moneta L.) is next extracted from the Mide sack, or pinjigusn. This is explained as being the sacred emblem of the Midewiwin, the reason therefor being given in the account of the several traditions presented in connection with Pls. III, IV, and VIII. This information is submitted in parts, so that the narrative of the history connected with either of the records is extended over a period of time to suit the preceptors plans and purposes. The ceremony of shooting the migis (see Fig. 15) is explained on page 215.

[Ill.u.s.tration: Fig. 15.--Shooting the migis.]

As time progresses the preceptor instructs his pupil in Mide songs, i.e., he sings to him songs which form a part of his stock in trade, and which are alleged to be of service on special occasions, as when searching for medicinal plants, hunting, etc. The pupil thus acquires a comprehension of the method of preparing and reciting songs, which information is by him subsequently put to practical use in the composition and preparation of his own songs, the mnemonic characters employed being often rude copies of those observed upon the charts of his preceptor, but the arrangement thereof being original.

It is for this reason that a Mide is seldom, if ever, able to recite correctly any songs but his own, although he may be fully aware of the character of the record and the particular cla.s.s of service in which it may be employed. In support of this a.s.sertion several songs obtained at Red Lake and imperfectly explained by Little Frenchman and Leading Feather, are reproduced in Pl. XXII, A B, page 292.

From among the various songs given by my preceptor are selected and presented herewith those recognized by him as being part of the ritual.

The greater number of songs are mere repet.i.tions of short phrases, and frequently but single words, to which are added meaningless sounds or syllables to aid in prolonging the musical tones, and repeated ad libitum in direct proportion to the degree of inspiration in which the singer imagines himself to have attained. These frequent outbursts of singing are not based upon connected mnemonic songs preserved upon birch bark, but they consist of fragments or selections of songs which have been memorized, the selections relating to the subject upon which the preceptor has been discoursing, and which undoubtedly prompts a rythmic vocal equivalent. These songs are reproduced on Pl. IX, A, B, C. The initial mnemonic characters pertaining to each word or phrase of the original text are repeated below in regular order with translations in English, together with supplemental notes explanatory of the characters employed. The musical notation is not presented, as the singing consists of a monotonous repet.i.tion of four or five notes in a minor key; furthermore, a sufficiently clear idea of this may be formed by comparing some of the Mide songs presented in connection with the ritual of initiation and preparation of medicines. The first of the songs given herewith (Pl. IX, A) pertains to a request to Kitshi Manido that clear weather may be had for the day of ceremonial, and also an affirmation to the candidate that the singers words are a faithful rendering of his creed.

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

Mnemonic Songs.]

Each of the phrases is repeated before advancing to the next, as often as the singer desires and in proportion to the amount of reverence and awe with which he wishes to impress his hearer. There is usually a brief interval between each of the phrases, and a longer one at the appearance of a vertical line, denoting a rest, or pause. One song may occupy, therefore, from fifteen minutes to half an hour.

[Ill.u.s.tration]

Ki-ne-na-wi-in mani-i-do-ye-win.

I rock you, you that are a spirit.

[A mides head, the lines denoting voice or speech--i.e., singing of sacred things, as the loops or circles at the ends of each line indicate.]

[Ill.u.s.tration]

K-zhik-ki-win-da-mun.

The sky I tell you.

[The otter skin medicine sack, and arm reaching to procure something therefrom.]

[Ill.u.s.tration]

O-we-nen; hwin.

Who is it, who?

[The migis sh.e.l.l; the sacred emblem of the Midewiwin.]

[Ill.u.s.tration]

Wi-dzhi-i-nan.

The man helping me.

[A man walking, the Mide Manido or Sacred Spirit.]

[Ill.u.s.tration]

Nu-wan-ni-mana nin-guis?

Have I told the truth to my son?

[The bear going to the Midewigan, and takes with him life to the Anishinbeg.]

[Ill.u.s.tration]

Rest.

[Ill.u.s.tration]

Ni-nin-de, a-ya.

My heart, I am there (in the fullness of my heart).

[My heart; knows all Mide secrets, sensible one.]

[Ill.u.s.tration]

A-ni-na-nesh-mi-i-an ni-na-wi-to.

I follow with my arms.

[Arms extended to take up medicine or Mide secrets.]

[Ill.u.s.tration]

Man-i-do-wi-an ni-me-shine-mi-an.

Knowledge comes from the heart, the heart reaches to sources of medicine in the earth.

[A Mide whose hearts desires and knowledge extend to the secrets of the earth. The lines diverging toward the earth denote direction.]

[Ill.u.s.tration]

We-gi-kwo Ke-mi-ni-nan? From whence comes the rain?

[The power of making a clear sky, i.e., weather.]

[Ill.u.s.tration]

Mi-shok kwot, dzhe-man-i-do-yan.

The sky, nevertheless, may be clear, Good Spirit.

[Giving life to the sick; Dzhe Manido handing it to the Mide.]

[Ill.u.s.tration]

Wi-ka-ka-nun-e-nan.

Very seldom I make this request of you.