[Ill.u.s.tration]
Mbi-mo-se-an-kink.
The spirit saw me and sent me medicine from above.
[The figure is that of Kitshi Manido, who granted power to the speaker.]
[Ill.u.s.tration]
Don-de-na mi-tiz-kunk.
It is also on the trees, that from which I take life.
[The tree bears medicine which the speaker has at his command, and is enabled to use.]
When the ordinary course of treatment fails to relieve the patient the fact is made known to the Mide priests and he is consequently taken to the Midewign and laid upon blankets so that part of his body may rest against the sacred mide stone. a.s.sociate Mide then attend, in consultation, with the Mide-in-chief, the other members present occupying seats around the walls of the structure.
The accompanying lecture is then addressed to the sick person, viz:
Mi-shosh-y-gwa ga-a-nin-nan gi-de-wen-du-nun ne-tun-ga-da-da-we-in man-i-domi-gis. Kit-ti-m-gi-si e-ni-dau--ya-we-yin o-ma-e-n-sa-ba-bit bi-i-sha-gaban-de-a gi-bi-sha-ban-da-et na-pish-k-tshi-dosh ke-a-yu-in-ki-go got-t-so-nen, mi-a-shi-gwa-go-din-na-wt dzhi-ma-di-a-kad-do-yon bi-m-di-si-win.
The following is a free translation of the above:
The time of which I spoke to you has now arrived, and you may deem it necessary to first borrow the sacred migis. Who are you that comes here as a supplicant? Sit down opposite to me, where I can see you and speak to you, and fix your attention upon me, while you receive life you must not permit your thoughts to dwell upon your present condition, but to support yourself against falling into despondency.
Now we are ready to try him; now we are ready to initiate him.
The reference to borrowing a migis signifies that the patient may have this mysterious power shot into his body where he lies upon the ground and before he has arrived at the place where candidates are properly initiated; this, because of his inability to walk round the inclosure.
The last sentence is spoken to the a.s.sisting Mide. The following song is sung, the mnemonic characters pertaining thereto being reproduced on Pl. XVI, D.
[Ill.u.s.tration]
O-da-pi-nung-mung o-ki-wen-dzhi man-i-do we-an-i-win-zhi-gu-sn.
We are going to take the sacred medicine out of the ground.
[The speaker refers to himself and the a.s.sistants as resorting to remedies adopted after consultation, the efficiency thereof depending upon their combined prayers. The arm is represented as reaching for a remedy which is surrounded by lines denoting soil.]
[Ill.u.s.tration]
We-a-ki man-i-do we-an-gwis.
The ground is why I am a spirit, my son.
[The lower horizontal line is the earth, while the magic power which he possesses is designated by short vertical wavy lines which reach his body.]
[Ill.u.s.tration]
Rest.
[Ill.u.s.tration]
Nish-u-we-ni-mi-qu nish-u-we-ni-mi-qu we-gi ma-o-dzhig.
The spirits have pity; the spirits have pity on me.
[The Mide is supplicating the Mide spirits for aid in his wishes to cure the sick.]
[Ill.u.s.tration]
Kish-u-we-ni-mi-qu ki-shi-gung don-dzhi-wa-wa-mik.
The spirits have pity on me; from on high I see you.
[The sky is shown by the upper curved lines, beneath which the Mide is raising his arm in supplication.]
[Ill.u.s.tration]
Man-i-do- ni-o.
My body is a spirit.
[The Mide likens himself to the Bear Manido, the magic powers of which are shown by the lines across the body and short strokes upon the back.]
[Ill.u.s.tration]
Pi-ne-si-wi-n ke-ke-u-wi-an.
A little bird I am: I am the hawk.
[Like the thunderer, he penetrates the sky in search of power and influence.]
[Ill.u.s.tration]
Man-i-do nu-tu wa-kan.
Let us hear the spirit.
[The Kitshi Manido is believed to make known his presence, and all are enjoined to listen for such intimation.]
[Ill.u.s.tration]
Ka-nun-ta-wa man-i-do wi-da-ku-e, he, ki-a-ha-mi.
You might hear that he is a spirit.
[The line on the top of the head signifies the person to be a superior being.]
[Ill.u.s.tration]
Ka-ke-na gus-s o-mi-si-ni na-en.
I am afraid of all, that is why I am in trouble.
[The Mide fears that life can not be prolonged because the evil manidos do not appear to leave the body of the sick person. The arm is shown reaching for migis, or life, the strength of the speakers, having himself received it four times, does not appear to be of any avail.]
Should the patient continue to show decided symptoms of increased illness, the singing or the use of the rattle is continued until life is extinct, and no other ceremony is attempted; but if he is no worse after the preliminary course of treatment, or shows any improvement, the first attendant Mide changes his songs to those of a more boastful character.
The first of these is as follows, chanted repeatedly and in a monotonous manner, viz:
A-si-na-bi-hu-ya, a-si-na-b-hu-ya.
I have changed my looks, I have changed my looks.
[This refers to the appearance of the Mide stone which it is believed absorbs some of the disease and a.s.sumes a change of color.]
Nish-a-weni, hu, gu, mi-de, wug, a-ne-ma-bi-tshig.
The Mide have pity on me, those who are sitting around, and those who are sitting from us.
[The last line refers to those Mide who are sitting, though absent from the Midewign.]
The following ill.u.s.trates the musical rendering:
[Music: 285_1]
A-si-na-bi-hu-i-ya, A-si-na-bi-hu-i-ya, A-si-na-bi-hu-i-ya hia, A-si-na-bi-hu-i-ya, A-si-na-bi-hu-i-ya hia.
[Music: 285_2]
Nish-a-wi-in-hu gu, O-ko-mi-de-wog he, A-ne-ma-bi-tshig he, Nishawiinhu gu, O-ko-mi-de-wog he, Nish-a-wi-ni-hu gu O-ko-mi-de-wog he.
As the patient continues to improve the song of the Mide becomes more expressive of his confidence in his own abilities and importance.
The following is an example in ill.u.s.tration, viz: