[Ill.u.s.tration: Fig. 14.--Mide" rattle.]
In a similar manner the remaining gifts of Mi"nabo"zho are instanced and their properties extolled.
The mi"gis, a small white sh.e.l.l (Cypraea moneta L.) is next extracted from the Mide" sack, or pinji"gusan". This is explained as being the sacred emblem of the Mide"wiwin, the reason therefor being given in the account of the several traditions presented in connection with Pls. III, IV, and VIII. This information is submitted in parts, so that the narrative of the history connected with either of the records is extended over a period of time to suit the preceptor"s plans and purposes. The ceremony of shooting the mi"gis (see Fig. 15) is explained on page 215.
[Ill.u.s.tration: Fig. 15.--Shooting the mi"gis.]
As time progresses the preceptor instructs his pupil in Mide" songs, i.e., he sings to him songs which form a part of his stock in trade, and which are alleged to be of service on special occasions, as when searching for medicinal plants, hunting, etc. The pupil thus acquires a comprehension of the method of preparing and reciting songs, which information is by him subsequently put to practical use in the composition and preparation of his own songs, the mnemonic characters employed being often rude copies of those observed upon the charts of his preceptor, but the arrangement thereof being original.
It is for this reason that a Mide" is seldom, if ever, able to recite correctly any songs but his own, although he may be fully aware of the character of the record and the particular cla.s.s of service in which it may be employed. In support of this a.s.sertion several songs obtained at Red Lake and imperfectly explained by "Little Frenchman" and "Leading Feather," are reproduced in Pl. XXII, A B, page 292.
From among the various songs given by my preceptor are selected and presented herewith those recognized by him as being part of the ritual.
The greater number of songs are mere repet.i.tions of short phrases, and frequently but single words, to which are added meaningless sounds or syllables to aid in prolonging the musical tones, and repeated ad libitum in direct proportion to the degree of inspiration in which the singer imagines himself to have attained. These frequent outbursts of singing are not based upon connected mnemonic songs preserved upon birch bark, but they consist of fragments or selections of songs which have been memorized, the selections relating to the subject upon which the preceptor has been discoursing, and which undoubtedly prompts a rythmic vocal equivalent. These songs are reproduced on Pl. IX, A, B, C. The initial mnemonic characters pertaining to each word or phrase of the original text are repeated below in regular order with translations in English, together with supplemental notes explanatory of the characters employed. The musical notation is not presented, as the singing consists of a monotonous repet.i.tion of four or five notes in a minor key; furthermore, a sufficiently clear idea of this may be formed by comparing some of the Mide" songs presented in connection with the ritual of initiation and preparation of medicines. The first of the songs given herewith (Pl. IX, A) pertains to a request to Ki"tshi Man"ido that clear weather may be had for the day of ceremonial, and also an affirmation to the candidate that the singer"s words are a faithful rendering of his creed.
[Ill.u.s.tration: Plate IX.
Mnemonic Songs.]
Each of the phrases is repeated before advancing to the next, as often as the singer desires and in proportion to the amount of reverence and awe with which he wishes to impress his hearer. There is usually a brief interval between each of the phrases, and a longer one at the appearance of a vertical line, denoting a rest, or pause. One song may occupy, therefore, from fifteen minutes to half an hour.
[Ill.u.s.tration]
Ki-ne"-na-wi"-"in mani"-i-do"-ye-win.
I rock you, you that are a spirit.
[A mide"s head, the lines denoting voice or speech--i.e., singing of sacred things, as the loops or circles at the ends of each line indicate.]
[Ill.u.s.tration]
Ki-zhik-ki-win"-da-mun".
The sky I tell you.
[The otter skin medicine sack, and arm reaching to procure something therefrom.]
[Ill.u.s.tration]
O-we-nen"; hwin".
Who is it, who?
[The mi"gis sh.e.l.l; the sacred emblem of the Mide"wiwin.]
[Ill.u.s.tration]
Wi"-dzhi-i-nan".
The man helping me.
[A man walking, the Mide" Man"ido or Sacred Spirit.]
[Ill.u.s.tration]
Nu-wan"-ni-ma"na nin-guis"?
Have I told the truth to my son?
[The bear going to the Mide"wigan, and takes with him life to the Ani"shina"beg.]
[Ill.u.s.tration]
Rest.
[Ill.u.s.tration]
Ni"-nin-de", e", o", ya".
My heart, I am there (in the fullness of my heart).
[My heart; knows all Mide" secrets, sensible one.]
[Ill.u.s.tration]
A"-ni-na"-nesh-mi"-i-an ni"-na"-wi-to".
I follow with my arms.
[Arms extended to take up "medicine" or Mide" secrets.]
[Ill.u.s.tration]
Man"-i-do"-wi-an" ni-me"-shine"-mi"-an.
Knowledge comes from the heart, the heart reaches to sources of "medicine" in the earth.
[A Mide" whose heart"s desires and knowledge extend to the secrets of the earth. The lines diverging toward the earth denote direction.]
[Ill.u.s.tration]
We"-gi-kwo" Ke-mi"-ni-nan"? From whence comes the rain?
[The power of making a clear sky, i.e., weather.]
[Ill.u.s.tration]
Mi-shok" kwot", dzhe-man"-i-do"-yan.
The sky, nevertheless, may be clear, Good Spirit.
[Giving life to the sick; Dzhe Man"ido handing it to the Mide".]
[Ill.u.s.tration]
Wi"-ka-ka-nun"-e-nan.
Very seldom I make this request of you.
[The Good Spirit filling the body of the supplicant with knowledge of secrets of the earth.]
In the following song (Pl. IX, B), the singer relates to the candidate the grat.i.tude which he experiences for the favors derived from the Good Spirit; he has been blessed with knowledge of plants and other sacred objects taken from the ground, which knowledge has been derived by his having himself become a member of the Mide"wiwin, and hence urges upon the candidate the great need of his also continuing in the course which he has thus far pursued.
[Ill.u.s.tration]
Na-witsh"-tshi na-k.u.m"-i-en a-na"-pi-an"?
When I am out of hearing, where am I?
[The lines extending from the ears denote hearing; the arms directed toward the right and left, being the gesture of negation, usually made by throwing the hands outward and away from the front of the body.]
[Ill.u.s.tration]
We"-nen-ne" en"-da-yan.
In my house, I see.
[Sight is indicated by the lines extending from the eyes; the horns denote superiority of the singer.]
[Ill.u.s.tration]
Mo-ki"-yan-na"-a-witsh"-i-gum"-mi.
When I rise it gives me life, and I take it.
[The arm reaches into the sky to receive the gifts which are handed down by the Good Spirit. The short transverse line across the forearm indicates the arch of the sky, this line being an abbreviation of the curve usually employed to designate the same idea.]
[Ill.u.s.tration]
Wen"-dzhi-ba"-pi-an".
The reason why I am happy.
[Asking the Spirit for life, which is granted. The singer"s body is filled with the heart enlarged, i.e., fullness of heart, the lines from the mouth denoting abundance of voice or grateful utterances-- singing.]