Seventh Annual Report Part 63

This song is sung ad libitum according to the inspired condition of the person singing it. Many of the words are archaic, and differ from the modern forms.

Then the officiating priests arise and the one lowest in rank grasps his Mide sack and goes through the gestures, described in connection with the previous degrees, of shooting into the joints and forehead of the candidate the sacred migis. At the attempt made by the chief priest the candidate falls forward apparently unconscious. The priests then touch his joints and forehead with the upper end of their Mide sacks whereupon he recovers and rises to a standing posture. The chief then addresses him and enjoins him to conduct himself with propriety and in accordance with the dignity of his profession. The following is the text, viz: Gi-gan-bis-sin dau-ge-in-ni-nn kish-bin-bish-in dau-o-n-nin da-ki-ka-wa-bi-kwe ga-ki-ne ke-ke-wi-bi-na-mon ki-ma-dzhi-zhi we-bi-zi-win.

The translation is as follows: You heed to what I say to you; if you are listening and will do what is right you will live to have white hair. That is all; you will do away with all bad actions.

The Mide priest second in rank then says to the candidate: Ke-go-wi-ka-za-gi-to-wa-kin ki-da-no-katshi-gn kai-e-gi-git a-se-ma, kai-e-mi-dzim, which signifies: Never begrudge your goods, neither your tobacco, nor your provisions. To this the candidate responds en--yes, by this signifying that he will never regret what he has given the Mide for their services. The candidate remains standing while the members of the society take seats, after which he goes to the pile of blankets, skins, and other presents, and upon selecting appropriate ones for the officiating priests he carries them to those persons, after which he makes presents of less value to all other Mide present. Tobacco is then distributed, and while all are preparing to make an offering to Kitshi Manido of tobacco, the newly accepted member goes around to each, member present, pa.s.ses his hands downward over the sides of the Mides head and says:

Mi-gwetsh gashi-to-win bi-ma-di-si-win, Thanks for giving to me life,

then, stepping back, he clasps his hands and bows toward the Mide, adding: Ni-ka-ni, ni-ka-ni, ni-ka-ni, ka-na,--My Mide friend, my Mide friend, my Mide friend, friend. To this the Mide responds in affirmation, hau, en--yes.

The new member then finds a seat on the southern side of the inclosure, whereupon the ushers--Mide appointed to attend to outside duties--retire and bring in the vessels of food which are carried around to various persons present, four distinct times.

The feast continues for a considerable length of time, after which the kettles and dishes are again carried outside the Midewi-gn, when all who desire indulge in smoking. Mide songs are chanted by one of the priests, the accompanying, reproduced pictorially in Pl. XIV C, being an example. The lines, as usual, are repeated ad libitum, the music being limited to but few notes, and in a minor key. The following are the words with translation:

[Ill.u.s.tration]

He-ne-wi-a ni-na mi-si-man-i-de-ge Their bodies shine over the world he-wa-we-a-ne-kan.

unto me as unto you, my Mide friend.

[This refers to the sun, and moon, whose bodies are united in the drawing.]

[Ill.u.s.tration]

Ma-na-wi-na hai-e-ne-ha be-wa-bik-kun kan-din-a-we.

Your eyes see them both eyes made of iron, piercing eyes.

[The figure is that of the crane, whose loud, far-reaching voice is indicated by the short lines radiating from the mouth. The eyes of the crane Manido are equally penetrating.]

[Ill.u.s.tration]

Ta-be-ne-wa he-shi-wa, ha ma-si-ni-ni-he-shi-wa, ha.

Calm it leads you to guides you to your food.

[Knowledge of superior powers gained through familiarity with the rites of the Midewiwin is here referred to. The figure points to the abode of Kitshi Manido; three short lines indicating three degrees in the Midewiwin, which the candidate has taken.]

[Ill.u.s.tration]

Ha-nin-di he-bik-kin-he man-i-do ni-kan Whence does he rise spirit Mide friend wa-ba-nunk, mi-de-man-i-do wa-ba-nunk.

from the east, mide manido from the east.

[The hand reaches up as in making the gesture for rising sun or day, the sky lines leaning to the left, or east; one making signs is always presumed to face the south, and signs referring to periods of day, sun, sunrise, etc., are made from the left side of the body.]

[Ill.u.s.tration]

Rest.

[Ill.u.s.tration]

Wa-dzhi-wan, wa-dzhi-wan-na, Wa-dahi-wan ni-ka-na-he.

There is a mountain, there is a mountain, There is a mountain, my friends.

[The upright outline represents a mountain upon which a powerful Mide is seated, symbolical of the distinction attainable by a Mide.]

[Ill.u.s.tration]

Wa-be-kue-be-a, wa-be-ku-e-be-a, Shot it was, shot it was na-be-ku-e-be-a man-i-do-a nin-de.

and it hit body, your manido your heart.

man-i-do-a nin-de.

manido your heart.

[The Migis is represented in the ill.u.s.tration by the small rings; the arrow indicating that it was shot with velocity.]

[Ill.u.s.tration]

Hwe-kwo-nin-na-ta, ki-wi-kash-ka-man; En-do-ge-ma wesh-in-e.

What am I going around?

I am going around the Midewign.

[The oblong structure represents the Midewign. The otter-skin Mide sack is taken around it, as is shown by the outline of that animal and the line or course indicated. The Makwa Manido (bear spirit) is shown at the left, resting upon the horizontal line, the earth, below which are magic lines showing his power, as also the lines upon the back of the bear. The speaker compares himself to the bear spirit.]

[Ill.u.s.tration]

Nen-do-ne-ha-man-ni ni-o, What am I looking at.

[The figure denotes a leg, signifying powers of transporting ones self to remote places; the magic power is indicated by the three transverse lines and the small spots, the migis, upon it.]

[Ill.u.s.tration]

Babin-ke-en non-do-wa-we, hi, I soon heard him, the one who did not listen to them.

[The Mide, as a superior personage, is shown by having the horns attached to the head. The line of hearing has small rings, at intervals, indicating that something is heard.]

[Ill.u.s.tration]

Hin-ta-na-wi ni-ka-na-gi, e, he, pi-na-ni, hin-ta-na-wi ni-ka-na-ga na-ge-ka-na e, he.

The Nikani are finding fault with me, inside of my lodge.

[The arm at the side of the Midewign points to the interior, the place spoken of.]

[Ill.u.s.tration]

Onsh-konsh-na-na pi-na-wa nin-bosh-i-na-na.

With the bears claws I almost hit him.

[The Mide used the bears claw to work a charm, or exorcism, and would seem to indicate that he claimed the powers of a Wbeno. The one spoken of is an evil manido, referred to in the preceding line, in which he speaks of having heard him.]

At the conclusion of this protracted ceremony a few speeches may be made by a Mide, recounting the benefits to be enjoyed and the powers wielded by the knowledge thus acquired, after which the chief priest intimates to his colleagues the advisability of adjourning. They then leave the Midewign by the western door, and before night all movable accessories are taken away from the structure.

The remainder of the evening is spent in visiting friends, dancing, etc., and upon the following day they all return to their respective homes.

DESCRIPTIVE NOTES.

Although the migis sh.e.l.l of the several degrees is generally of the same species, some of the older Mide priests claim that there were formerly specific sh.e.l.ls, each being characteristic and pertaining specially to each individual grade. The objects claimed by Sikas-sige as referring to the third degree are, in addition to the Cypra monata, L., a piece of purple wampum, and one sh.e.l.l of elongated form, both shown on Pl. XI, Nos. 3 and 5, respectively.

The fact of a Mide having been subjected to migis shooting for the third time is an all-sufficient reason to the Indian why his powers are in a corresponding manner augmented. His powers of exorcism and incantation are greater; his knowledge and use of magic medicines more extended and certain of effect; and his ability to do harm, as in the capacity of a Wbeno, is more and more lauded and feared. He becomes possessed of a greater power in prophecy and prevision, and in this state enters the cla.s.s of personages known as the Jessakkid, or jugglers. His power over darkness and obscurity is indicated on Pl. III, A, No. 77, upon which the head, chest, and arms are represented as being covered with lines to designate obscurity, the extended arms with outstretched hands denoting ability to grasp and control that which is hidden to the eye.

[Ill.u.s.tration: Fig. 26.--Jessakkn or jugglers lodge.]

The Jessakkid and his manner of performing have already been mentioned. This cla.s.s of sorcerers were met with by the Jesuit Fathers early in the seventeenth century, and referred to under various designations, such as jongleur, magicien, consulteur du manitou, etc.

Their influence in the tribe was recognized, and formed one of the greatest obstacles encountered in the Christianization of the Indians.

Although the Jessakkid may be a seer and prophet as well as a pract.i.tioner of exorcism without becoming a member of the Midewiwin, it is only when a Mide attains the rank of the third degree that he begins to give evidence of, or pretends to exhibit with any degree of confidence, the powers accredited to the former. The structure erected and occupied by the Jessakkid for the performance of his powers as prophet or oracle has before been described as cylindrical, being made by planting four or more poles and wrapping about them sheets of birch bark, blankets, or similar material that will serve as a covering. This form of structure is generally represented in pictographic records, as shown in Fig. 26.

[Ill.u.s.tration: Fig. 27.--Jessakkn, or jugglers lodge.]

[Ill.u.s.tration: Fig. 28.--Jessakkn, or jugglers lodge.]

[Ill.u.s.tration: Fig. 29.--Jessakkn, jugglers lodge.]