Warren,[13] as follows:

There is another tradition told by the old men of the Ojibway village of Fond du Lac, Lake Superior, which tells of their former residence on the sh.o.r.es of the great salt water. It is, however, so similar in character to the one I have related that its introduction here would only occupy unnecessary s.p.a.ce. The only difference between the two traditions is that the otter, which is emblematical of one of the four Medicine Spirits who are believed to preside over the Midawe rites, is used in one in the same figurative manner as the seash.e.l.l is used in the other, first appearing to the ancient An-ish-in-aub-ag from the depths of the great salt water, again on the river St. Lawrence, then on Lake Huron at Sault Ste. Marie, again at La Pointe, but lastly at Fond du Lac, or end of Lake Superior, where it is said to have forced the sand bank at the mouth of the St. Louis River. The place is still pointed out by the Indians where they believe the great otter broke through.

[Footnote 13: Op. cit., p. 81.]

It is affirmed by the Indians that at Sault Ste. Marie some of the Ojibwa separated from the main body of that tribe and traversed the country along the northern sh.o.r.e of Lake Superior toward the west. These have since been known of as the "Bois Forts" (hardwood people or timber people), other bands being located at Pigeon River, Rainy Lake, etc.

Another separation occurred at La Pointe, one party going toward Fond du Lac and westward to Red Lake, where they claim to have resided for more than three hundred years, while the remainder scattered from La Pointe westward and southwestward, locating at favorable places throughout the timbered country. This early dismemberment and long-continued separation of the Ojibwa nation accounts, to a considerable extent, for the several versions of the migration and the sacred emblems connected with the Mide'wiwin, the northern bands generally maintaining their faith in favor of the Otter as the guide, while the southern bodies are almost entirely supporters of the belief in the great mi'gis.

On account of the independent operations of the Mide' priests in the various settlements of the Ojibwa, and especially because of the slight intercourse between those of the northern and southern divisions of the nation, there has arisen a difference in the pictographic representation of the same general ideas, variants which are frequently not recognized by Mide' priests who are not members of the Mide'wiwin in which these mnemonic charts had their origin. As there are variants in the pictographic delineation of originally similar ideas, there are also corresponding variations in the traditions pertaining to them.

[Ill.u.s.tration: Fig. 6.--Birch-bark record, from White Earth.]

The tradition relating to Mi'nabo'zho and the sacred objects received from Ki'tshi Man'ido for the Ani'shina'beg is ill.u.s.trated in Fig. 6, which is a reproduction of a chart preserved at White Earth. The record is read from left to right. No. 1 represents Mi'nabo'zho, who says of the adjoining characters representing the members of the Mide'wiwin: "They are the ones, they are the ones, who put into my heart the life."

Mi'nabo'zho holds in his left hand the sacred Mide' sack, or pin-ji'-gu-san'. Nos. 2 and 3 represent the drummers. At the sound of the drum all the Mide' rise and become inspired, because Ki'tshi Man'ido is then present in the wig'iwam. No. 4 denotes that women also have the privilege of becoming members of the Mide'wiwin. The figure holds in the left hand the Mide' sack, made of a snake skin. No. 5 represents the Tortoise, the guardian spirit who was the giver of some of the sacred objects used in the rite. No. 6, the Bear, also a benevolent Man'ido, but not held in so great veneration as the Tortoise. His tracks are visible in the Mide'wiwin. No. 7, the sacred Mide' sack or pin-ji'-gu-san', which contains life, and can be used by the Mide' to prolong the life of a sick person. No. 8 represents a Dog, given by the Mide' Man'idos to Mi'nabo'zho as a companion.

Such was the interpretation given by the owner of the chart, but the informant was unconsciously in error, as has been ascertained not only from other Mide' priests consulted with regard to the true meaning, but also in the light of later information and research in the exemplification of the ritual of the Mide'wiwin.

Mi'nabo'zho did not receive the rite from any Mide' priests (Nos. 2 and 5), but from Ki'tshi Man'ido. Women are not mentioned in any of the earlier traditions of the origin of the society, neither was the dog given to Mi'nabo'zho, but Mi'nabo'zho gave it to the Ani'shina'beg.

The chart, therefore, turns out to be a mnemonic song similar to others to be noted hereafter, and the owner probably copied it from a chart in the possession of a stranger Mide', and failed to learn its true signification, simply desiring it to add to his collection of sacred objects and to gain additional respect from his confreres and admirers.

[Ill.u.s.tration: Fig. 7.--Birch-bark record, from Red Lake.]

[Ill.u.s.tration: Fig. 8.--Birch-bark record, from Red Lake.]

Two similar and extremely old birch-bark mnemonic songs were found in the possession of a Mide' at Red Lake. The characters upon these are almost identical, one appearing to be a copy of the other. These are reproduced in Figs. 7 and 8. By some of the Mide' Esh'gibo'ga takes the place of Mi'nabo'zho as having originally received the Mide'wiwin from Ki'tshi Man'ido, but it is believed that the word is a synonym or a subst.i.tute based upon some reason to them inexplicable. These figures were obtained in 1887, and a brief explanation of them given in the American Anthropologist.[14] At that time I could obtain but little direct information from the owners of the records, but it has since been ascertained that both are mnemonic songs pertaining to Mi'nabo'zho, or rather Eshgibo'ga, and do not form a part of the sacred records of the Mide'wiwin, but simply the pictographic representation of the possibilities and powers of the alleged religion. The following explanation of Figs. 7 and 8 is reproduced from the work just cited. A few annotations and corrections are added. The numbers apply equally to both ill.u.s.trations:

No. 1, represents Esh'gibo'ga, the great uncle of the Ani'shina'beg, and receiver of the Mide'wiwin.

No. 2, the drum and drumsticks used by Esh'gibo'ga.

No. 3, a bar or rest, denoting an interval of time before the song is resumed.

No. 4, the pin-ji'-gu-san' or sacred Mide' sack. It consists of an otter skin, and is the mi'gis or sacred symbol of the Mide'wigan.

No. 5. a Mide' priest, the one who holds the mi'gis while chanting the Mide' song in the Mide'wigan. He is inspired, as indicated by the line extending from the heart to the mouth.

No. 6, denotes that No. 5 is a member of the Mide'wiwin. This character, with the slight addition of lines extending upward from the straight top line, is usually employed by the more southern Ojibwa to denote the wig'iwam of a Jess'akkid', or jugglery.

No. 7, is a woman, and signifies that women may also be admitted to the Mide'wiwin.

No. 8, a pause or rest.

No. 9, a snake-skin pin-ji'-gu-san' possessing the power of giving life. This power is indicated by the lines radiating from the head, and the back of the skin.

No. 10, represents a woman.

No. 11, is another ill.u.s.tration of the mi'gis, or otter.

No. 12, denotes a priestess who is inspired, as shown by the line extending from the heart to the mouth in Fig. 7, and simply showing the heart in Fig. 6. In the latter she is also empowered to cure with magic plants.

No. 13, in Fig. 7, although representing a Mide' priest, no explanation was given.

[Footnote 14: Vol. 1, No. 3, 1888, p. 216, Figs. 2 and 3.]

[Ill.u.s.tration: Fig. 9.--Esh'gibo'ga.]

Fig. 9 is presented as a variant of the characters shown in No. 1 of Figs. 7 and 8. The fact that this denotes the power of curing by the use of magic plants would appear to indicate an older and more appropriate form than the delineation of the bow and arrows, as well as being more in keeping with the general rendering of the tradition.

MIDE'WIGaN.

Initiation into the Mide'wiwin or Mide' Society is, at this time, performed during the latter part of summer. The ceremonies are performed in public, as the structure in which they are conducted is often loosely constructed of poles with intertwined branches and leaves, leaving the top almost entirely exposed, so that there is no difficulty in observing what may transpire within. Furthermore, the ritual is unintelligible to the uninitiated, and the important part of the necessary information is given to the candidate in a preceptor's wig'iwam.

To present intelligibly a description of the ceremonial of initiation as it occurred at White Earth, Minnesota, it will be necessary to first describe the structure in which it occurs, as well as the sweat lodge with which the candidate has also to do.

[Ill.u.s.tration: Fig. 10.--Diagram of Mide'wigan of the first degree.]

The Mide'wigan, i.e., Mide'wig'iwam, or, as it is generally designated "Grand Medicine Lodge," is usually built in an open grove or clearing; it is a structure measuring about 80 feet in length by 20 in width, extending east and west with the main entrance toward that point of the compa.s.s at which the sun rises. The walls consist of poles and saplings from 8 to 10 feet high, firmly planted in the ground, wattled with short branches and twigs with leaves. In the east and west walls are left open s.p.a.ces, each about 4 feet wide, used as entrances to the inclosure. From each side of the opening the wall-like structure extends at right angles to the end wall, appearing like a short hallway leading to the inclosure, and resembles double doors opened outward. Fig. 10 represents a ground plan of the Mide'wigan, while Fig. 11 shows an interior view.

Saplings thrown across the top of the structure serve as rafters, upon which are laid branches with leaves, and pieces of bark, to sufficiently shade the occupants from the rays of the sun. Several saplings extend across the inclosure near the top, while a few are attached to these so as to extend longitudinally, from either side of which presents of blankets, etc., may be suspended. About 10 feet from the main entrance a large flattened stone, measuring more than a foot in diameter, is placed upon the ground. This is used when subjecting to treatment a patient; and at a corresponding distance from the western door is planted the sacred Mide' post of cedar, that for the first degree being about 7 feet in height and 6 or 8 inches in diameter. It is painted red, with a band of green 4 inches wide around the top. Upon the post is fixed the stuffed body of an owl. Upon that part of the floor midway between the stone and the Mide' post is spread a blanket, upon which the gifts and presents to the society are afterward deposited. A short distance from each of the outer angles of the structure are planted cedar or pine trees, each about 10 feet in height.

[Ill.u.s.tration: Fig. 11.--Interior of Mide'wigan.]

About a hundred yards east of the main entrance is constructed a wig'iwam or sweat lodge, to be used by the candidate, both to take his vapor baths and to receive final instructions from his preceptor.

This wig'iwam 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 Mide'wigan, which may be closed with an adjustable flap of bark or blankets.

The s.p.a.ce between the Mide'wigan 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 candidate's application for reception into the Mide'wiwin 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 wig'iwam 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 Ki'tshi Man'ido, 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 candidate's 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 wig'iwam 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 Ki'tshi Man'ido; and finally, after taking a similar whiff, the stem is pointed forward and downward toward the earth as an offering to Noko'mis, 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 Ki'tshi Man'ido, who gave it through the intercession of Mi'nabo'zho; that it is used to invoke the presence of the Mide' Man'idos, 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 man'idos who may possess the body of the sufferer; and that it is to be used in the. Mide'wigan 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.