I take life from the sky.
[The Mide" is enabled to reach into the sky and to obtain from Ki"tshi Man"ido the means of prolonging life. The circle at the top denotes the sacred mi"gis, or sh.e.l.l.]
[Ill.u.s.tration]
No-a"-wi"-mi-ko".
Let us talk to one another.
[The circles denote the places of the speaker (Mide") and the hearer (Ki"tshi Man"ido), the short lines signifying magic influences, the Mide" occupying the left hand and smaller seat.]
[Ill.u.s.tration]
Man"-i-do-ye-na"-ni ni-kan".
The spirit is in my body, my friend.
[The mi"gis, given by Ki"tshi Man"ido, is in contact with the Mide""s body, and he is possessed of life and power.]
From ten days to two weeks before the day of initiation, the chief Mide"
priest sends out to all the members invitations, which consist of sticks one-fourth of an inch thick and 6 or 7 inches long. The courier is charged with giving to the person invited explicit information as to the day of the ceremony and the locality where it is to be held. Sometimes these sticks have bands of color painted around one end, usually green, sometimes red, though both colors may be employed, the two ends being thus tinted. The person invited is obliged to bring with him his invitation stick, and upon entering the Mide"wigan he lays it upon the ground near the sacred stone, on the side toward the degree post.
In case a Mide" is unable to attend he sends his invitation with a statement of the reason of his inability to come. The number of sticks upon the floor are counted, on the morning of the day of initiation, and the number of those present to attend the ceremonies is known before the initiation begins.
About five or six days preceding the day set for the ceremony of initiation, the candidate removes to the neighborhood of the locality of the Mide"wigan. On the evening of the fifth day he repairs to the sudatory or sweat-lodge, which has, in the meantime, been built east of the sacred inclosure, and when seated within he is supplied with water which he keeps for making vapor by pouring it upon heated stones introduced for the purpose by a.s.sistants upon the outside. This act of purification is absolutely necessary and must be performed once each day for four days, though the process may be shortened by taking two vapor baths in one day, thus limiting the process to two days. This, however, is permitted, or desired only under extraordinary circ.u.mstances. During the process of purgation, the candidates thoughts must dwell upon the seriousness of the course he is pursuing and the sacred character of the new life he is about to a.s.sume.
When the fumigation has ceased he is visited by the preceptor and the other officiating Mide" priests, when the conversation is confined chiefly to the candidate"s progress. He then gives to each of them presents of tobacco, and after an offering to Ki"tshi Man"ido, with the pipe, they expose the articles contained in their Mide" sacks and explain and expatiate upon the merits and properties of each of the magic objects. The candidate for the first time learns of the manner of preparing effigies, etc., with which to present to the incredulous ocular demonstration of the genuineness and divine origin of the Mide"wiwin, or, as it is in this connection termed, religion.
Several methods are employed for the purpose, and the greater the power of the Mide" the greater will appear the mystery connected with the exhibition. This may be performed whenever circ.u.mstances demand such proof, but the tests are made before the candidate with a twofold purpose: first, to impress him with the supernatural powers of the Mide"
themselves; and second, in an oracular manner, to ascertain if Ki"tshi Ma"nido is pleased with the contemplated ceremony and the initiation of the candidate.
[Ill.u.s.tration: Fig. 16.]
The first test is made by laying upon the floor of the wig"iwam a string of four wooden beads each measuring about 1 inch in diameter. See Fig.
16. After the owner of this object has chanted for a few moments in an almost inaudible manner the beads begin to roll from side to side as if animated. The string is then quickly restored to its place in the Mide"
sack. Another Mide" produces a small wooden effigy of a man (Fig. 17), measuring about 5 inches in height. The body has a small orifice running through it from between the shoulders to the b.u.t.tocks, the head and neck forming a separate piece which may be attached to the body like a gla.s.s stopper to a bottle.
[Ill.u.s.tration: Fig. 17.]
[Ill.u.s.tration: Fig. 18.]
A hole is made in the ground deep enough to reach to the hips of the effigy, when the latter is put into it and the loose earth loosely restored so as to hold it in an upright position. Some magic powder of herbs is sprinkled around the body, and into the vertical orifice in it, when the head is put in place. A series of inarticulate utterances are chanted, when, if everything be favorable, the figure will perceptibly move up and down as if possessed of life. Fig. 18 represents another figure used in a similar manner. It consists of one piece, however, and is decorated with narrow bands of dark blue flannel about the ankles and knees, a patch of red cloth upon the breast and bands about the wrists, each of the eyes being indicated by three white porcelain beads.
One of the most astonishing tests, however, and one that can be produced only by Mide" of the highest power, consists in causing a Mide" sack to move upon the ground as if it were alive. This, it is confidently alleged, has been done repeatedly, though it is evident that the deception is more easily produced than in the above-mentioned instances, as the temporary retention within a bag of a small mammal could readily be made to account for the movements.
In most of these private exhibitions the light is so obscured as to prevent the deception being observed and exposed; and when public demonstrations of skill are made the auditors invariably consist of the most credulous of the uninitiated, or the confreres of the performer, from whom no antagonism or doubt would be expected.
The preceptor then consults with the Mide" priests respecting the presents to be delivered by the candidate, and repeats the following words, viz:
Mis-shai"-e-gwa tshi-de-bog-in-de-mung".
Now is the time that we shall fix the price
gi"-she-go-dung" ka-mi"-ne-nongk of everything pertaining to the sky, that has been given to us
gi"-she-goy-dung" di"-bi-ga-donk" gai-ye".
from the day [and] the night also.
A-pe"-ge-da"wunk i"-wa-pi When it shall come to pa.s.s and at the time
ge-bin"-de-ga-yongk", a-au"-wa-mi-de"-wid.
that we shall enter, he who wishes to become a Mide".
When the four vapor baths have been taken by the candidate, and the eve of the ceremony has arrived, he remains in the sudatory longer than usual so as not to come in contact with the large crowd of visitors who have arrived upon the scene. The woods resound with the noises incident to a large camp, while in various directions may be heard the monotonous beating of the drum indicating the presence of a number of dancers, or the hard, sharp taps of the mide" drum, caused by a priest propitiating and invoking the presence and favor of Ki"tshi Ma"nido in the service now so near at hand.
When the night is far advanced and all becomes hushed, the candidate, with only the preceptor accompanying, retires to his own wig"iwam, while the a.s.sistant Mide" priests and intimate friends or members of his family collect the numerous presents and suspend them from the transverse and longitudinal poles in the upper part of the Mide"wigan.
Watchers remain to see that nothing is removed during the night.
At the approach of day, the candidate breakfasts and again returns to the sweat-lodge to await the coming of his preceptor, and, later, of the officiating priests. The candidate puts on his best clothing and such articles of beaded ornaments as he may possess. The preceptor and Mide"
priests are also clad in their finest apparel, each wearing one or two beaded dancing bags at his side, secured by a band of beaded cloth crossing the opposite shoulder. The members of the Mide"wiwin who are not directly concerned in the preliminaries resort to the Mide"wigan and take seats around the interior, near the wall, where they may continue to smoke, or may occasionally drum and sing. The drummer, with his a.s.sistants, takes a place near upon the floor of the sacred inclosure to the left of the eastern entrance, i.e., the southeast corner.
IMPLORATION FOR CLEAR WEATHER.
Should the day open up with a threatening sky, one of the Mide" priests accompanying the candidate sings the following song (Pl. X B) to dispel the clouds. Each of the lines is repeated an indefinite number of times, and after being repeated once or twice is sung also by the others as an accompaniment.
It will be observed that the words as spoken vary to some extent when chanted or sung.
[Ill.u.s.tration]
Hi-na-ne", he", ki"-ne-na-we" man"-i-do.
I swing the spirit like a child.
[The Mide" Spirit, showing magic lines radiating from his body. The Mide" claims to be able to receive special favor.]
[Music: 207_1]
Ki"nana"wein, Ki"nana"wein, Ki"nana"wein, Man"ido"weeg; Ki"nana"wein, Ki"nana"wein, Ki"nana"wein, Man"ido"weeg"; Ki"nana"wein, Man"ido"weeg".
[Ill.u.s.tration]
Gi-zhik"-e" ka-hwe" da-mu"-ne.
The sky is what I am telling you about.
[The sky and the earth united by a pathway of possible rain.]
[Music: 207_2]
Ki"zhiga"wida" mu"nede", Ki"zhiga"wida" mu"nede", Ki"zhiga"wida"
Ki"zhi-ga"wi-da", Ki"zhi-ga"wi-da mu"nede", Ki"zhiga"wida mu"nede".
[Ill.u.s.tration]
Wa-ne-o-ho ne"-ge-shi"-go-ni Ko-sa"-we, he", wa-ni"-sha"-na".
We have lost the sky [it becomes dark].
[Clouds obscure the sky, and the arm of the Mide" is reaching up into it for its favor of clear weather.]
[Music: 208_1]
Waneo-ho he ne"-ge-shi-go-ni, Wane-o-ho-he ne"-ge-shi-go-ni, Ko"sawe ne he wa"nishi-na-ha, waneo-ho-he ne"-ge-shi-go-ni.
[Ill.u.s.tration]
Wi-tshi"-hi-na"-ne-he, ne", ko", ho.
ne"-ni-wi-tshi-nan".
I am helping you.
[The Otter-skin Mide" sack is held up to influence the Otter Spirit to aid them.]