The compound is employed also to counteract the evil intentions, conjurations, or other charms of so-called bad Mide', Wabeno', and Jes'sakkid'.

Tzhi-be'-gop-- "Ghost Leaf."

After the cuticle is removed from the roots the thick under-bark is crushed into a powder. It is mixed with Go'gimish.

Dzhi-bai'-e-mok'-ke-zin'-- "Ghost Moccasin;" "Puff-ball."

The spore-dust of the ball is carefully reserved to add to the above mixture.

O-kwe'-mish-- "Bitter Black Cherry."

The inner bark of branches dried and crushed is also added.

Ne'-we-- "Rattlesnake" (_Crotalus durissus, L._).

The reptile is crushed and the blood collected, dried, and used in a pulverulent form. After partially crushing the body it is hung up and the drippings collected and dried. Other snakes may be employed as a subst.i.tute.

It is impossible to state the nature of the plants mentioned in the above compound, as they are not indigenous to the vicinity of White Earth, Minnesota, but are procured from Indians living in the eastern extremity of the State and in Wisconsin. Poisonous plants are of rare occurrence in this lat.i.tude, and if any actual poisonous properties exist in the mixture they may be introduced by the Indian himself, as strychnia is frequently to be purchased at almost any of the stores, to be used in the extermination of noxious animals. Admitting that crotalus venom may be present, the introduction into the human circulation of this substance would without doubt produce death and not paralysis of the facial muscles, and if taken into the stomach it quickly undergoes chemical change when brought in contact with the gastric juice, as is well known from experiments made by several well known physiologists, and particularly by Dr. c.o.xe (Dispensatory, 1839), who employed the contents of the venom sack, mixed with bread, for the cure of rheumatism.

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

Invitation Sticks.]

I mention this because of my personal knowledge of six cases at White Earth, in which paralysis of one side of the face occurred soon after the Mide' administered this compound. In nearly all of them the distortion disappeared after a lapse of from six weeks to three months, though one is known to have continued for several years with no signs of recovery. The Catholic missionary at White Earth, with whom conversation was held upon this subject, feels impressed that some of the so-called "bad Mide'" have a knowledge of some substance, possibly procured from the whites, which they attempt to employ in the destruction of enemies, rivals, or others. It may be possible that the instances above referred to were cases in which the dose was not sufficient to kill the victim, but was enough to disable him temporarily. Strychnia is the only substance attainable by them that could produce such symptoms, and then only when given in an exceedingly small dose. It is also alleged by almost every one acquainted with the Ojibwa that they do possess poisons, and that they employ them when occasion demands in the removal of personal enemies or the enemies of those who amply reward the Mide'

for such service.

When the time of ceremony of initiation approaches, the chief Mide'

priest sends out a courier to deliver to each member an invitation to attend (Pl. XII), while the candidate removes his wig'iwam to the vicinity of the place where the Mide'wigan has been erected. On the fifth day before the celebration he visits the sweat-lodge, where he takes his first vapor bath, followed on the next by another; on the following day he takes the third bath, after which his preceptor visits him. After making an offering to Ki'tshi Man'io the priest sings a song, of which the characters are reproduced in Pl. XIII, A. The Ojibwa words employed in singing are given in the first lines, and are said to be the ancient phraseology as taught for many generations. They are archaic, to a great extent, and have additional meaningless syllables inserted, and used as suffixes which are intoned to prolong notes. The second line of the Ojibwa text consists of the words as they are spoken at the present time, to each of which is added the interpretation. The radical similarity between the two is readily perceived.

[Ill.u.s.tration]

Hi'-na-wi'-a-ni-kan. (As sung.) We'-me-a' ni-kan mi'-sha man'-i-do I am crying my colleague great spirit.

ni-wa'-ma-bi-go' ma'-wi-yan'.

He sees me crying.

[The singer is represented as in close relationship or communion with Ki'tshi Man'ido, the circle denoting union; the short zigzag lines within which, in this instance, represent the tears, i.e., "eye rain," directed toward the sky.]

[Ill.u.s.tration]

Ki-nun'-no, he', ki-mun'-i-do'-we, he', esh'-i-ha'-ni. (As sung.) Gi-nun'-don ni-kan' e-zhi-an.

I hear you, colleague, what you say to me.

[The singer addresses the Otter Spirit, whose figure is emerging from the Mide'wigan of which he is the chief guardian.]

[Ill.u.s.tration]

Te'-ti-wa'-tshi-wi-mo' a-ni'-me-ga'-si. (As sung.) Te'-ti-wa'-tsho-tag' ni-mi'-gi-sim.

He will tell you (--inform you) [of] my migis.

te'-ti-wa'-tshi-mo-ta' ag.

He it is who will tell you.

[The reference is to a superior spirit as indicated by the presence of horns, and the zigzag line upon the breast. The words signify that Ki'tshi Man'ido will make known to the candidate the presence within his body of the mi'gis, when the proper time arrives.]

[Ill.u.s.tration]

Rest, or pause, in the song.

During this interval another smoke offering is made, in which the Mide'

priest is joined by the candidate.

[Ill.u.s.tration]

Hiu'-a-me'-da-ma' ki'-a-wen'-da-mag man'-i-do'-wit hiu'-a-wen'-da-mag. (As sung.) Ki-win'-da-mag'-u-nan man'-i-do'-wid.

He tells us he is [one] of the man'idos.

[This ma'nido is the same as that referred to in the above-named phrase. This form is different, the four spots denoting the four sacred mi'gis points upon his body, the short radiating lines referring to the abundance of magic powers with which it is filled.]

[Ill.u.s.tration]

Wa'-sa-wa'-di, he', wen'-da-na-ma', mi-te'-win. (As sung.) Wa'-sa-wa'-dun'-da-na-ma'

I get it from afar mi-de'-wi-win'.

The "grand medicine."

[The character represents a leg, with a magic line drawn across the middle, to signify that the distance is accomplished only through the medium of supernatural powers. The place "from afar" refers to the abode of Ki'tshi Man'ido.]

[Ill.u.s.tration]

Ki-go'-na-bi-hin e'-ni-na mi-te'. (As sung.) Kin-do'-na-bi-in' mi-de'-wi-win-ni-ni'

I place you there "in the grand medicine" (among the "Mide' people") a-bit'-da-win'.

Half way (in the Mide'wigan).

[The Mide' priest informs the candidate that the second initiation will advance the candidate half way into the secrets of the Mide'wigan. The candidate is then placed so that his body will have more magic influence and power as indicated by the zigzag lines radiating from it toward the sky.]

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

Mnemonic Songs.]

[Ill.u.s.tration]

Hi'-sha-we-ne'-me-go', he', ne'.

Ni-go'-tshi-mi, he'. (As sung.) Ni'-sha-we'-ni-mi-go' e'-ne-ma'-bi-dzhik.

They have pity on me those who are sitting here.

[This request is made to the invisible man'idos who congregate in the Mide'wigan during the ceremonies, and the statement implies that they approve of the candidate's advancement.]

Another smoke offering is made upon the completion of this song, after which both individuals retire to their respective habitations. Upon the following day, that being the one immediately preceding the day of ceremony, the candidate again repairs to the sudatory to take a last vapor bath, after the completion of which he awaits the coming of his preceptor for final conversation and communion with man'idos respecting the step he is prepared to take upon the morrow.

The preceptor's visit is merely for the purpose of singing to the candidate, and impressing him with the importance of the rites of the Mide'wigan. After making the usual offering of tobacco smoke the preceptor becomes inspired and sings a song, the following being a reproduction of the one employed by him at this stage of the preparatory instruction. (See Pl. XIII B.)

[Ill.u.s.tration]

Man'-i-do', he', ne, man'-i-do', he', ne'.

Spirit, spirit, Ni'-man-i-do' win'-da-bi-an'.

I am a spirit (is) the reason why I am here.

[The zigzag lines extending downward and outward from the mouth indicate singing. He has reached the power of a man'ido, and is therefore empowered to sit within the sacred inclosure of the Mide'wigan, to which he alludes.]

[Ill.u.s.tration]

Da'-bi-wa-ni', ha', he', An'-nin, e-ko'-we-an'.

Drifting snow, why do I sing.

[The first line is sung, but no interpretation of the words could be obtained, and it was alleged that the second line contained the idea to be expressed. The horizontal curve denotes the sky, the vertical zigzag lines indicating falling snow--though being exactly like the lines employed to denote rain. The drifting snow is likened to a shower of delicate mi'gis sh.e.l.ls or spots, and inquiry is made of it to account for the feeling of inspiration experienced by the singer, as this shower of mi'gis descends from the abode of Ki'tshi Man'ido and is therefore, in this instance, looked upon as sacred.]

[Ill.u.s.tration]

Rest, or pause.

[Ill.u.s.tration]

Gi-man'-i-do'-we, ni'-me-ne'-ki-nan' wan-da.