I am as strong as the bear.

[The Mide likens his powers to those of the Bear Manido, one of the most powerful spirits; his figure protrudes from the top of the Midewign while his spirit form is indicated by the short lines upon the back.]

[Ill.u.s.tration]

Wa-ka-na-ni, he, wa-ka-na-ni.

I wish to smoke.

[The pipe used is that furnished by the promoter or originator of the war party, termed a partisan. The Mide is in full accord with the work undertaken and desires to join, signifying his wish by desiring to smoke with the braves.]

[Ill.u.s.tration]

He-wa-ho-a hai-a-ne I even use a wooden image.

[Effigies made to represent one who is to be destroyed. The heart is punctured, vermilion or other magic powder is applied, and the death of the victim is encompa.s.sed.]

[Ill.u.s.tration]

Pa-kwa ma-ko-ne a, o, he, osh-ke-na-ko-ne-a.

The bear goes round angry.

[The Bear Manido is angry because the braves are dilatory in going to war. The sooner they decide upon this course, the better it will be for the Mide as to his fee, and the chances of success are greater while the braves are infused with enthusiasm, than if they should become sluggish and their ardor become subdued.]

THIRD DEGREE.

[Ill.u.s.tration: Fig. 25.--Diagram of Midewign of the third degree.]

The structure in which the third degree of the Midewiwin is conferred resembles that of the two preceding, and an outline is presented in Fig.

25. In this degree three posts are erected, the first one resembling that of the first degree, being painted red with a band of green around the top. (Pl. XV, No. 1.) This is planted a short distance to the east of the middle of the floor. The second post is also painted red, but has scattered over its entire surface spots of white clay, each of about the size of a silver quarter of a dollar, symbolical of the migis sh.e.l.l.

Upon the top of this post is placed the stuffed body of an owl--Ko-k-ko-o. (Pl. XV, No. 2.) This post is planted a short distance west of the first one and about midway between it and the third, which last is erected within about 6 or 8 feet from the western door, and is painted black. (Pl. XV, No. 3.) The sacred stone against which patients are placed, and which has the alleged virtue of removing or expelling the demons that cause disease, is placed upon the ground at the usual spot near the eastern entrance (Fig. 25, No. 1). The Makw Manido--bear spirit--is the tutelary guardian of this degree. Cedar trees are planted at each of the outer angles of the structure (Fig. 25, Nos. 6, 7, 8, 9).

The sudatory is erected about 100 yards due east of the main entrance of the Midewign, and is of the same size and for the same purpose as that for the second degree.

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

Sacred Posts of Midewign.]

PREPARATION OF CANDIDATE.

It is customary for the period of one year to elapse before a second-degree Mide can be promoted, even if he be provided with enough presents for such advancement. As the exacted fee consists of goods and tobacco thrice the value of the fee for the first degree, few present themselves. This degree is not held in as high estimation, relatively, as the preceding one; but it is alleged that a Mides powers are intensified by again subjecting himself to the ceremony of being shot with the sacred migis, and he is also elevated to that rank by means of which he may be enabled the better to invoke the a.s.sistance of the tutelary guardian of this degree.

A Mide who has in all respects complied with the preliminaries of announcing to the chief Mide his purpose, gaining satisfactory evidence of his resources and ability to present the necessary presents, and of his proficiency in the practice of medical magic, etc., selects a preceptor of at least the third degree and one who is held in high repute and influence in the Midewiwin. After procuring the services of such a person and making a satisfactory agreement with him, he may be enabled to purchase from him some special formul for which he is distinguished. The instruction embraces a rsum of the traditions previously given, the various uses and properties of magic plants and compounds with which the preceptor is familiar, and conversations relative to exploits performed in medication, incantation, and exorcism.

Sometimes the candidate is enabled to acquire new medicines to add to his list, and the following is a translation of the tradition relating to the origin of ginseng (Aralia quinquefolia, Gr.), the so-called man root, held in high estimation as of divine origin. In Fig. 3 is presented a pictorial representation of the story, made by Ojibwa, a Mide priest of White Earth, Minnesota. The tradition purports to be an account of a visit of the spirit of a boy to the abode of DzhibaiManido, the chief spirit of the place of souls, called Ne-ba-gi-zis, the land of the sleeping sun.

There appears to be some similarity between this tradition and that given in connection with Pl. V, in which the Sun Spirit restored to life a boy, by which act he exemplified a portion of the ritual of the Midewiwin. It is probable therefore that the following tradition is a corruption of the former and made to account for the origin of man root, as ginseng is designated, this root, or certain portions of it, being so extensively employed in various painful complaints.

Once an old Mide, with his wife and son, started out on a hunting trip, and, as the autumn was changing into winter, the three erected a substantial wigiwam. The snow began to fall and the cold increased, so they decided to remain and eat of their stores, game having been abundant and a good supply having been procured. The son died; whereupon his mother immediately set out for the village to obtain help to restore him to life, as she believed her father, the chief priest of the Mide-wiwin, able to accomplish this.

When the woman informed her father of the death of her son, her brother, who was present, immediately set out in advance to render a.s.sistance. The chief priest then summoned three a.s.sistant Mide, and they accompanied his daughter to the place where the body of his dead grandson lay upon the floor of the wigiwam, covered with robes.

The chief Mide placed himself at the left shoulder of the dead boy, the next in rank at the right, while the two other a.s.sistants stationed themselves at the feet. Then the youngest Mide--he at the right foot of the deceased--began to chant a mide song, which he repeated a second, a third, and a fourth time.

When he had finished, the Mide at the left foot sang a mide song four times; then the Mide at the right shoulder of the body did the same, after which the chief Mide priest sang his song four times, whereupon there was a perceptible movement under the blanket, and as the limbs began to move the blanket was taken off, when the boy sat up. Being unable to speak, he made signs that he desired water, which was given to him.

The four Mide priests then chanted medicine songs, each preparing charmed remedies which were given to the boy to complete his recovery.

The youngest Mide, standing at the foot of the patient, gave him four pinches of powder, which he was made to swallow; the Mide at the left foot did the same; then the Mide at the right shoulder did likewise, and he, in turn, was followed by the chief priest standing at the left shoulder of the boy; whereupon the convalescent immediately recovered his speech and said that during the time that his body had been in a trance his spirit had been in the spirit land, and had learned of the grand medicine.

The boy then narrated what his spirit had experienced during the trance, as follows: Gi-gi-min-e-go-min mi-de-wi-win mi-de man-i-do n-gi-gin-o-a-mk ban-dzhi-ge-o-we-n ta-zi-ne-zho-wak ni-zha-ne-zak, ki-wi-de-get mi-o-pi-ke-ne-bui-yan ka-ki-ne ka-we-de-ge mi-o-wok-pi i-kan-o-a-mag-i-na mi-de mani-do wi-we-ni-tshi mi-de-wi-win, ki-mi-m-di-si-win-in-n ki-mi-ni-go-nan ge-on-de-na-mongk ki-mi-m-di-si-wa-in-an; ki-ki-no-a-mag-wi-nan mash-ki-ki o-gi-mi-ni-go-wan o-dzhi-bi-gn gi-me-ni-na-guk mash-ki-ki-wa-bon shtik-wan-a-ko-se-an o-ma-msh-ki-ki ma-gi-ga-to ki-ka-ya-ton.

The following is a translation:

He, the chief spirit of the Mide Society, gave us the grand medicine, and he has taught us how to use it. I have come back from the spirit land. There will be twelve, all of whom will take wives; when the last of these is no longer without a wife, then will I die.

That is the time. The Mide spirit taught us to do right. He gave us life and told us how to prolong it. These things he taught us, and gave us roots for medicine. I give to you medicine; if your head is sick, this medicine put upon it, you will put it on.

The revelation received by the boy was in the above manner imparted to the Indians. The reference to twelve--three times the sacred number four--signifies that twelve chief priests shall succeed each other before death will come to the narrator. It is observed, also, that a number of the words are archaic, which fact appears to be an indication of some antiquity, at least, of the tradition.

The following are the princ.i.p.al forms in which a Mide will utilize Aralia quinquefolia, Gr., ginseng--Shte-na-bi-o-dzhi-bik:

1. Small quant.i.ties of powdered root are swallowed to relieve stomachic pains.

2. A person complaining with acute pains in any specific part of the body is given that part of the root corresponding to the part affected; e.g., for pleurisy, the side of the root is cut out, and an infusion given to relieve such pains; if one has pains in the lower extremities, the bifurcations of the root are employed; should the pains be in the thorax, the upper part of the root-- corresponding to the chest--is used in a similar manner.

INITIATION OF CANDIDATE.

As the candidate for promotion has acquired from his Mide friends such new information as they choose to impart, and from his instructor all that was practicable, he has only to await the day of ceremony to be publicly acknowledged as a third-degree Mide. As this time approaches the invitation sticks are sent to the various members and to such non-resident Mide as the officiating priests may wish to honor. On or before the fifth day previous to the meeting the candidate moves to the vicinity of the Midewign. On that day the first sweat bath is taken, and one also upon each succeeding day until four baths, as a ceremony of purification, have been indulged in. On the evening of the day before the meeting his preceptor visits him at his own wigiwam when, with the a.s.sistance of friends, the presents are collected and carried to the Mide-wign and suspended from the transverse poles near the roof. The officiating priests may subsequently join him, when smoking and singing form the chief entertainment of the evening.

By this time numerous visitors have gathered together and are encamped throughout the adjacent timber, and the sound of the drum, where dancing is going on, may be heard far into the night.

Early on the morning of the day of the ceremonies the candidate goes to the sudatory where he first awaits the coming of his preceptor and later the arrival of the Mide priests by whom he is escorted to the Midewign. With the a.s.sistance of the preceptor he arranges his gift of tobacco which he takes with him to the sacred inclosure, after which a smoke offering is made, and later Mide songs are chanted. These may be of his own composition as he has been a professor of magic a sufficient lapse of time to have composed them, but to give evidence of superior powers the chief, or some other of the officiating priests, will perhaps be sufficiently inspired to sing. The following was prepared and chanted by one of the Mide priests at the third-degree meeting at White Earth, Minnesota, and the ill.u.s.tration in Pl. XIV, A, is a reproduction of the original. The words, with translation, are as follows:

[Ill.u.s.tration]

Ni-ka-ni-na man-do-na-mo-a.

My friend I am shooting into you in trying to hit the mark.

[The two arms are grasping the migis, which he the Mide is going to shoot into the body of the candidate. The last word means, literally, trying to hit the mark at random.]

[Ill.u.s.tration]

Me-kwa-me-sha-kwak, mi-te-wi-da.

While it is clear let us have it, the grand medicine.

[The Mide arm, signified by the magic zigzag lines at the lower end of the picture, reaches up into the sky to keep it clear; the rain is descending elsewhere as indicated by the lines descending from the sky at the right and left.]

[Ill.u.s.tration]

Rest.

During this interval a smoke offering is made.

[Ill.u.s.tration]

Mi-sha-kwi-to-ni mi-gis-sim.

As clear as the sky [is] my migis.

[The figure represents the sacred migis, as indicated by the short lines radiating from the periphery. The migis is white and the clear sky is compared to it.]

[Ill.u.s.tration]

Son-gi-mi-de wi-ka-ne, he, Wi-no-a man-i-do-wi-dzhi-id-e-zhi-wt.

Take the grand medicine strong, as they, together with the Great Spirit, tell me.

[The candidate is enjoined to persevere in his purpose. The a.s.sociate Mide are alluded to, as also Kitshi Manido, who urge his continuance and advancement in the sacred society. The arm reaches down to search for the sacred migis of the fourth degree-- designated by four vertical lines--which is, as yet, hidden from the person addressed.]