The Mide'wiwin or "Grand Medicine Society" of the Ojibwa Part 15

[The Bear Spirit, one of the guardians of the Mide'wiwin, was also present, and did not oppose the singer's entrance.]

[Ill.u.s.tration]

Ka'-ka-mi'-ni-ni'-ta.

We spirits are talking together.

[The singer compares himself and his colleagues to spirits, i.e., those possessing supernatural powers, and communes with them as an equal.]

[Ill.u.s.tration]

O-ni'-ni-shink-ni'-yo.

The mi'gis is on my body.

[The magic power has been put into his body by the Mide priests.]

[Ill.u.s.tration]

Ni man'-i-do ni'-yan.

The spirit has put away all my sickness.

[He has received new life, and is, henceforth, free from the disturbing influences of evil man'idos.]

As the sun approaches the western horizon, the Mide' priests emerge from the western door of the Mide'wigan and go to their respective wig'iwams, where they partake of their regular evening repast, after which the remainder of the evening is spent in paying calls upon other members of the society, smoking, etc.

The preceptor and his a.s.sistant return to the Mide'wigan at nightfall, remove the degree post and plant it at the head of the wig'iwam--that part directly opposite the entrance--occupied by the new member. Two stones are placed at the base of the post, to represent the two forefeet of the bear Man'ido through whom life was also given to the Ani'shina'beg.

If there should be more than one candidate to receive a degree the entire number, if not too great, is taken into the Mide'wigan for initiation at the same time; and if one day suffices to transact the business for which the meeting was called the Indians return to their respective homes upon the following morning. If, however, arrangements have been made to advance a member to a higher degree, the necessary changes and appropriate arrangement of the interior of the Mide'wigan are begun immediately after the society has adjourned.

DESCRIPTIVE NOTES.

The mi'gis referred to in this description of the initiation consists of a small white sh.e.l.l, of almost any species, but the one believed to resemble the form of the mythical mi'gis is similar to the cowrie, Cypraea moneta, L., and is figured at No. 1 on Pl. XI. Nearly all of the sh.e.l.ls employed for this purpose are foreign species, and have no doubt been obtained from the traders. The sh.e.l.ls found in the country of the Ojibwa are of rather delicate structure, and it is probable that the salt water sh.e.l.ls are employed as a subst.i.tute chiefly because of their less frangible character. The mi'gis of the other degrees are presented on the same plate, but special reference to them will be made. No. 2 represents the mi'gis in the possession of the chief Mide priest of the society at Leech Lake, Minnesota, and consists of a pearl-white Helix (sp?).

The Mide' sack represented in No. 7 (Pl. XI.) is made of the skin of a mink--Putorius vison, Gapp. White, downy feathers are secured to the nose, as an additional ornament. In this sack are carried the sacred objects belonging to its owner, such as colors for facial ornamentation, and the magic red powder employed in the preparation of hunters' songs; effigies and other contrivances to prove to the incredulous the genuineness of the Mide' pretensions, sacred songs, amulets, and other small man'idos--abnormal productions to which they attach supernatural properties--invitation sticks, etc.

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

Sacred Objects.]

In Fig. 19 is reproduced a curious abnormal growth which was in the possession of a Mide' near Red Lake, Minnesota. It consists of the leg of a Goshawk--Astur atricapillus, Wilson--from the outer inferior condyle of the right tibia of which had projected a supernumerary leg that terminated in two toes, the whole abnormality being about one-half the size and length of the natural leg and toes.

[Ill.u.s.tration: Fig. 19.--Hawk-leg fetish.]

This fetish was highly prized by its former owner, and was believed to be a medium whereby the favor of the Great Thunderer, or Thunder G.o.d, might be invoked and his anger appeased. This deity is represented in pictography by the eagle, or frequently by one of the Falconidae; hence it is but natural that the superst.i.tious should look with awe and reverence upon such an abnormality on one of the terrestrial representatives of this deity.

A Mide' of the first degree, who may not be enabled to advance further in the mysteries of the Mide'wiwin, owing to his inability to procure the necessary quant.i.ty of presents and gifts which he is required to pay to new preceptors and to the officiating priests--the latter demanding goods of double the value of those given as an entrance to the first degree--may, however, accomplish the acquisition of additional knowledge by purchasing it from individual Mide'. It is customary with Mide'

priests to exact payment for every individual remedy or secret that may be imparted to another who may desire such information. This practice is not entirely based upon mercenary motives, but it is firmly believed that when a secret or remedy has been paid, for it can not be imparted for nothing, as then its virtue would be impaired, if not entirely destroyed, by the man'ido or guardian spirit under whose special protection it may be supposed to be held or controlled.

Under such circ.u.mstances certain first degree Mide' may become possessed of alleged magic powers which are in reality part of the accomplishments of the Mide' of the higher degrees; but, for the mutual protection of the members of the society, they generally hesitate to impart anything that may be considered of high value. The usual kind of knowledge sought consists of the magic properties and use of plants, to the chief varieties of which reference will be made in connection with the next degree.

There is one subject, however, which first-degree Mide' seek enlightment upon, and that is the preparation of the "hunter's medicine" and the pictographic drawings employed in connection therewith. The compound is made of several plants, the leaves and roots of which are ground into powder. A little of this is put into the gun barrel, with the bullet, and sometimes a small pinch is dropped upon the track of the animal to compel it to halt at whatever place it may be when the powder is so sprinkled upon the ground.

The method generally employed to give to the hunter success is as follows: When anyone contemplates making a hunting trip, he first visits the Mide', giving him a present of tobacco before announcing the object of his visit and afterwards promising to give him such and such portions of the animal which he may procure. The Mide', if satisfied with the gift, produces his pipe and after making an offering to Ki'tshi Man'ido for aid in the preparation of his "medicine," and to appease the anger of the man'ido who controls the cla.s.s of animals desired, sings a song, one of his own composition, after which he will draw with a sharp-pointed bone or nail, upon a small piece of birch bark, the outline of the animal desired by the applicant. The place of the heart of the animal is indicated by a puncture upon which a small quant.i.ty of vermilion is carefully rubbed, this color being very efficacious toward effecting the capture of the animal and the punctured heart insuring its death.

[Ill.u.s.tration: Fig. 20.--Hunter's medicine.]

Frequently the heart is indicated by a round or triangular figure, from which a line extends toward the mouth, generally designated the life line, i.e., that magic power may reach its heart and influence the life of the subject designated. Fig. 20 is a reproduction of the character drawn upon a small oval piece of birch bark, which had been made by a Mide' to insure the death of two bears. Another example is presented in Fig. 21, a variety of animals being figured and a small quant.i.ty of vermilion being rubbed upon the heart of each. In some instances the representation of animal forms is drawn by the Mide' not upon birch bark, but directly upon sandy earth or a bed of ashes, either of which affords a smooth surface. For this purpose he uses a sharply pointed piece of wood, thrusts it into the region of the heart, and afterwards sprinkles upon this a small quant.i.ty of powder consisting of magic plants and vermilion. These performances are not conducted in public, but after the regular mystic ceremony has been conducted by the Mide'

the information is delivered with certain injunctions as to the course of procedure, direction, etc. In the latter method of drawing the outline upon the sand or upon ashes, the result is made known with such directions as may be deemed necessary to insure success.

[Ill.u.s.tration: Fig. 21.--Hunter's medicine.]

For the purpose of gaining instruction and success in the disposition of his alleged medicines, the Mide' familiarizes himself with the topography and characteristics of the country extending over a wide area, to ascertain the best feeding grounds of the various animals and their haunts at various seasons. He keeps himself informed by also skillfully conducting inquiries of returning hunters, and thus becomes possessed of a large amount of valuable information respecting the natural history of the surrounding country, by which means he can, with a tolerable amount of certainty, direct a hunter to the best localities for such varieties of game as may be particularly desired by him.

[Ill.u.s.tration: Fig. 22.--Wabeno' drum.]

In his incantations a Wabeno' uses a drum resembling a tambourine.

A hoop made of ash wood is covered with a piece of rawhide, tightly stretched while wet. Upon the upper surface is painted a mythic figure, usually that of his tutelaly daimon. An example of this kind is from Red Lake, Minnesota, presented in Fig. 22. The human figure is painted red, while the outline of the head is black, as are also the waving lines extending from the head. These lines denote superior power. When drumming upon this figure, the Wabeno' chants and is thus more easily enabled to invoke the a.s.sistance of his man'ido.

Women, as before remarked, may take the degrees of the Mide'wiwin, but, so far as could be ascertained, their professions pertain chiefly to the treatment of women and children and to tattooing for the cure of headache and chronic neuralgia.

Tattooing is accomplished by the use of finely powdered charcoal, soot or gunpowder, the p.r.i.c.king instrument being made by tying together a small number of needles; though formerly, it is said, fish spines or sharp splinters of bone were used for the purpose. The marks consist of round spots of one-half to three-fourths of an inch in diameter immediately over the afflicted part, the intention being to drive out the demon. Such spots are usually found upon the temples, though an occasional one may be found on the forehead or over the nasal eminence.

When the pain extends over considerable s.p.a.ce the tattoo marks are smaller, and are arranged in rows or continuous lines. Such marks may be found upon some individuals to run outward over either or both cheeks from the alae of the nose to a point near the lobe of the ear, clearly indicating that the tattooing was done for toothache or neuralgia.

The female Mide' is usually present at the initiation of new members, but her duties are mainly to a.s.sist in the singing and to make herself generally useful in connection with the preparation of the medicine feast.

SECOND DEGREE.

The inclosure within which the second degree of the Mide'wiwin is conferred, resembles in almost every respect that of the first, the only important difference being that there are two degree posts instead of one. A diagram is presented in Fig. 23. The first post is planted a short distance beyond the middle of the floor--toward the western door--and is similar to the post of the first degree, i.e., red, with a band of green around the top, upon which is perched the stuffed body of an owl; the ko-ko'-ko-o'. The second post, of similar size, is painted red, and over the entire surface of it are spots of white made by applying clay with the finger tips. (Pl. XV, No. 2.) These spots are symbolical of the sacred mi'gis, the great number of them denoting increased power of the magic influence which fills the Mide'wigan.

A small cedar tree is also planted at each of the outer angles of the inclosure.

[Ill.u.s.tration: Fig. 23.--Diagram of Mide'wigan of the second degree.]

The sweat-lodge, as before, is erected at some distance east of the main entrance of the Mide'wigan, but a larger structure is arranged upon a similar plan; more ample accommodations must be provided to permit a larger gathering of Mide' priests during the period of preparation and instruction of the candidate.

PREPARATION OF CANDIDATE.

A Mide' of the first degree is aware of the course to be pursued by him when he contemplates advancement into the next higher grade. Before making known to the other members his determination, he is compelled to procure, either by purchase or otherwise, such a quant.i.ty of blankets, robes, peltries, and other articles of apparel or ornament as will amount in value to twice the sum at which were estimated the gifts presented at his first initiation. A year or more usually elapses before this can be accomplished, as but one hunting season intervenes before the next annual meeting of the society, when furs are in their prime; and fruits and maple sugar can be gathered but once during the season, and these may be converted into money with which to purchase presents not always found at the Indian traders' stores. Friends may be called upon to advance goods to effect the accomplishment of his desire, but such loans must be returned in kind later on, unless otherwise agreed.

When a candidate feels convinced that he has gathered sufficient material to pay for his advancement, he announces to those members of the society who are of a higher grade than the first degree that he wishes to present himself at the proper time for initiation. This communication is made to eight of the highest or officiating priests, in his own wig'iwam, to which they have been specially invited. A feast is prepared and partaken of, after which he presents to each some tobacco, and smoking is indulged in for the purpose of making proper offerings, as already described. The candidate then informs his auditors of his desire and enumerates the various goods and presents which he has procured to offer at the proper time. The Mide' priests sit in silence and meditate; but as they have already been informally aware of the applicant's wish, they are prepared as to the answer they will give, and are governed according to the estimated value of the gifts. Should the decision of the Mide' priests be favorable, the candidate procures the services of one of those present to a.s.sume the office of instructor or preceptor, to whom, as well as to the officiating priests, he displays his ability in his adopted specialties in medical magic, etc. He seeks, furthermore, to acquire additional information upon the preparation of certain secret remedies, and to this end he selects a preceptor who has the reputation of possessing it.

For acting in the capacity of instructor, a Mide' priest receives blankets, horses, and whatever may be mutually agreed upon between himself and his pupil. The meetings take place at the instructor's wig'iwam at intervals of a week or two; and sometimes during the autumn months, preceding the summer in which the initiation is to be conferred, the candidate is compelled to resort to a sudatory and take a vapor bath, as a means of purgation preparatory to his serious consideration of the sacred rites and teachings with which his mind "and heart" must henceforth be occupied, to the exclusion of everything that might tend to divert his thoughts.

What the special peculiarities and ceremonials of initiation into the second degree may have been in former times, it is impossible to ascertain at this late day. The only special claims for benefits to be derived through this advancement, as well as into the third and fourth degrees, are, that a Mide' upon his admission into a new degree receives the protection of that Man'ido alleged and believed to be the special guardian of such degree, and that the repet.i.tion of initiation adds to the magic powers previously received by the initiate. In the first degree the sacred migis was "shot" into the two sides, the heart, and head of the candidate, whereas in the second degree this sacred, or magic, influence, is directed by the priests toward the candidate's joints, in accordance with a belief entertained by some priests and referred to in connection with the Red Lake chart presented on Pl. III.

The second, third, and fourth degrees are practically mere repet.i.tions of the first, and the slight differences between them are noted under their respective captions.

In addition to a recapitulation of the secrets pertaining to the therapeutics of the Mide', a few additional magic remedies are taught the candidate in his preparatory instruction. The chief of these are described below.

Ma-kwa' wi'-i-sop, "Bear's Gall," and Pi'-zhi-ki wi'-i-sop, "Ox Gall,"

are both taken from the freshly killed animal and hung up to dry.

It is powdered as required, and a small pinch of it is dissolved in water, a few drops of which are dropped into the ear of a patient suffering from earache.

Go'-gi-mish (gen. et sp.?).--A plant, described by the preceptor as being about 2 feet in height, having black bark and cl.u.s.ters of small red flowers.

1. The bark is sc.r.a.ped from the stalk, crushed and dried. When it is to be used the powder is put into a small bag of cloth and soaked in hot water to extract the virtue. It is used to expel evil man'idos which cause obstinate coughs, and is also administered to consumptives. The quant.i.ty of bark derived from eight stems, each 10 inches long, makes a large dose. When a Mide' gives this medicine to a patient, he fills his pipe and smokes, and before the tobacco is all consumed the patient vomits.

2. The root of this plant mixed with the following is used to produce paralysis of the mouth. In consequence of the power it possesses it is believed to be under the special protection of the Mide' Man'ido, i.e., Ki'tshi Man'ido.