[Music: 208_2]
Wi"tshihinanehe ne" ko ho", ne"niwi"tshinan, wi"tshihinanehe ne" ko" ho". U-a-ni-ma we u-a-ni-ma we henigwish.
[Ill.u.s.tration]
U-a"-ni-ma", we", he"-ni-gwish.
I have made an error [in sending].
[The Otter-skin Mide" sack has failed to produce the desired effect.]
[Ill.u.s.tration]
Rest.
The Mide" women who have gathered without the lodge now begin to dance as the song is renewed.
[Ill.u.s.tration]
Na-nin-de", he", he-yo-ya, ne".
I am using my heart.
[Refers to sincerity of motives in practice of Mide" ceremony.]
[Ill.u.s.tration]
Yo"-na-hish"-i-me"-a"-ne", he".
ya-na-hish-a-me"-a-ne", he".
What are you saying to me, and I am "in my senses"?
[Ill.u.s.tration]
Man"-i-do, he" ne", me"-de-we", e".
The spirit wolf.
[One of the malevolent spirits who is opposed to having the ceremony is a.s.sisting the evil man"idos in causing the sky to be overcast.]
[Ill.u.s.tration]
Wen"-tshi-o-ne-se he", ne", wen"-tshi-o-ne-se he".
I do not know where I am going.
[The Mide" is in doubt whether to proceed or not in the performance of initiation.]
[Ill.u.s.tration]
Mi"-shok-kwo"-ti-ne be-wa"-ne, ni-bin"-zhi man"-i-do i-ya"-ne.
I depend on the clear sky.
[To have the ceremony go on. Arm reaching toward the sky for help.]
[Ill.u.s.tration]
Ke-me"-ni-na-ne" a-no"-e"
a"-sho-we" me-no"-de ki-man"-i-do.
I give you the other village, spirit that you are.
[That rain should fall anywhere but upon the a.s.semblage and Mide"wigan.]
[Ill.u.s.tration]
Tshing-gwe"-o-de ||: ge".
The thunder is heavy.
[The Thunder Bird, who causes the rain.]
[Transcriber"s Note: The long gap followed by "ge"" is not explained in the text. It may refer to the structure of the song.]
[Ill.u.s.tration]
We"-ka-ka-no", ho" shi"-a-de".
We are talking to one another.
[The Mide" communes with Ki"tshi Man"ido; he is shown near the sky; his horns denoting superior wisdom and power, while the lines from the mouth signify speech.]
In case the appearance of the sky becomes sufficiently favorable the initiation begins, but if it should continue to be more unfavorable or to rain, then the song termed the "Rain Song" is resorted to and sung within the inclosure of the Mide"wigan, to which they all march in solemn procession. Those Mide" priests who have with them their Mide"
drums use them as an accompaniment to the singing and to propitiate the good will of Ki"tshi Man"ido. Each line of the entire song appears as an independent song, the intervals of rest varying in time according to the feelings of the officiating priest.
The words of the song are known to most of the Mide" priests; but, as there is no method of retaining a set form of musicial notation, the result is entirely individual and may vary with each singer, if sung independently and out of hearing of others; so that, under ordinary circ.u.mstances, the priest who leads off sings through one stanza of the song, after which the others will readily catch the notes and accompany him. It will be observed, also, that the words as spoken vary to some extent when chanted or sung.
If this song does not appear to bring about a favorable change the priests return to their respective wig"iwams and the crowd of visitors disperses to return upon the first clear day.
INITIATION OF CANDIDATE.
If, however, the day be clear and promising the candidate goes early to the sweat-lodge, where he is joined by his preceptor, and later by the officiating priest. After all preliminaries have been arranged and the proper time for regular proceedings has arrived, the preceptor sings the following song (Pl. X, C), the musical notation of which varies according to his feelings, clearly showing that there is no recognized method of vocal delivery, as is the case with the music of dancing songs:
[Ill.u.s.tration]
Kan-do"-e-a-ne", to"-e-a-ne" kan-do"-e-a-ne", in-nin"-ni man"-e-do"-e".
The spirit man is crying out.
[The head of the Mide", a synonym of Ki"tshi Man"ido. The voice lines show spots denoting intensity of accentuation, and that Ki"tshi Man"ido is pleased to look with favor upon the proceedings.]
[Ill.u.s.tration]
Ya-ni-ne", na", tshi-mo-te", he", Talking around in various sections.
[The voice lines, as in the preceding figure, extending downward from the mouth to either side, have spots upon them to indicate "talks" in various directions addressed to the Mide".]
[Ill.u.s.tration]
Man"-e-do, we", he", pe-me"-so-wa".
The spirit is flying.
[The Thunder Bird, who causes the rain, is away at some remote place.]
[Ill.u.s.tration]
Mi-de"-we-te-we" me"-wa-gwi"-shak-wa", mi-de"-we-ta".
The day is clear; let us have the grand medicine.
[The Mide"s hand reaches to the sky, and rain falls at places other than upon the Mide"wigan, as shown by rain lines from the end of the curved lines denoting the sky.]
[Ill.u.s.tration]
Me-shak"-kwot dung"-ke-he", ne-me"-gis-sim".
I am the sign that the day will be clear.
[The Mide""s hand reaches to the sky, as indicated by the short transverse line, and the sun"s rays diverge in all directions.]
[Ill.u.s.tration]
Sun"-gis-ni de"-wit-ka-ne", he", wi-no"-wo-he"-she-wat" man"-i-do-wi-tshik.
I am the strongest medicine, is what is said of me.
[The speaker compares himself to Makwa" Man"ido, the Bear Spirit.]
[Ill.u.s.tration]
Hwo"-ba-mi"-de, hwo"-ba-mi-de, man-e-do na"-wa-gi-zhik.
The spirit in the middle of the sky sees me.
[The upper spot denotes the abode of Ki"tshi Man"ido, the "line of vision" extending to the speaker, shown at a corresponding spot below.]