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

_Viola_ (_Canadensis_, L.?). Canada Violet. Maskwi'widzhi'wiko'kok.

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

_Phryma leptostachya_, L. Lopseed. Waia'bishkeno'kok.

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

_Viola p.u.b.escens_, Ait. Downy Yellow Violet, Ogite'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. Ogini'minagan'mos.

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

(_Gen. et sp. ?_) Mo'zana'tik.

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.

_Actaea rubra_, Michx. Red Baneberry. Odzi'bikens'-- "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 ba.s.swood 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'kubidzhi'bikakok'.

_Botrychium Virginic.u.m_, Swartz. Moonwort. Ozaga'tigum.

The root is bruised and applied to cuts.

_Aralia trifolia_, Gr. Dwarf Ginseng. Neso'wakok-- "Three Leafed."

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

_Echinospermum lappula_, Lehm. Stickweed. Ozaga'tigomens-- "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 Mide' 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 Mide' 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'sige, 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, Baie'dzik, one of the leading Mide' at Mille Lacs, Minnesota.

[Ill.u.s.tration]

Wi-ka-no'-shi-an-o.

My arm is almost pulled out from digging medicine. It is full of medicine.

[The short zigzag lines signifying magic influence, erroneously designated "medicine."]

[Ill.u.s.tration]

We-wi'-ka-ni'-an.

Almost crying because the medicine is lost.

[The lines extending downward from the eye signifies weeping; the circle beneath the figure is the place where the "medicine"

is supposed to exist. The idea of "lost" signifies that some information has been forgotton through death of those who possessed it.]

[Ill.u.s.tration]

Me-shi'-ak-kink mi-sui'-a-kink.

Yes, there is much medicine you may cry for.

[Refers to that which is yet to be learned of.]

[Ill.u.s.tration]

Pe-i'-e-mi-ko-ya'-na-kink'.

Yes, I see there is plenty of it.

[The Mide' has knowledge of more than he has imparted, but reserves that knowledge for a future time. The lines of "sight" run to various medicines which he perceives or knows of.]

[Ill.u.s.tration]

Rest.

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

Mnemonic Songs.]

[Ill.u.s.tration]

We'-a-kwe'-nink pe-i-e'-mi-wit'-o-wan'.

When I come out the sky becomes clear.

[When the otter-skin Mide' sack is produced the sky becomes clear, so that the ceremonies may proceed.]

[Ill.u.s.tration]

We'-kwe-nink' ke'-to-nink' e'-to-wa'.

The spirit has given me power to see.

[The Mide' sits on a mountain the better to commune with the Good Spirit.]

[Ill.u.s.tration]

Mi'-sha-kwat'-ni-yo'.

I brought the medicine to bring life.

[The Mide' Man'ido, the Thunderer, after bringing some of the plants--by causing the rains to fall--returns to the sky. The short line represents part of the circular line usually employed to designate the imaginary vault of the sky.]

[Ill.u.s.tration]

Me'-ka-ye'-nink te'-a-ye-am'-ban.

I, too, see how much there is.

[His power elevates the Mide' to the rank of a man'ido, from which point he perceives many secrets hidden in the earth.]

[Ill.u.s.tration]

In-de'-be-mi'-ko.

I am going to the medicine lodge.

[The vertical left-hand figure denotes a leg going toward the Mide'wigan.]

[Ill.u.s.tration]

In-de'-bi-bi'-ton.