The Chân-che-ga—is a drum or "Wooden Kettle." The hoop of the drum is from a foot to eighteen inches in diameter, and from three to ten inches deep. The skin covering is stretched over one end making a drum with one end only. The magical drum sticks are ornamented with down, and heads of birds or animals are carved on them. This makes them Wakan.]
The flute called Cho-tanka (big pith) is of two varieties—one made of sumac, the pith of which is punched out, etc. The second variety is made of the long bone of the wing or thigh of the swan or crane. They call the first the bubbling chotanka from the tremulous note it gives when blown with all the holes stopped. Riggs' Tahkoo Wahkan, p. 476, et seq.]
E-né-pee—vapor bath is used as a purification preparatory to the sacred feasts. The vapor bath is taken in this way: "A number of poles the size of hoop-poles or less are taken, and their larger ends being set in the ground in a circle, the flexible tops are bent over and tied in the centre. This frame work is then covered with robes and blankets, a small hole being left on one side for an entrance. Before the door a fire is built, and round stones about the size of a man's head are heated in it. When hot, they are rolled within, and the door being closed, steam is made by pouring water on them. The devotee, stripped to the skin, sits within this steam-tight dome, sweating profusely at every pore, until he is nearly suffocated. Sometimes a number engage in it together and unite their prayers and songs." "Tâhkoo Wakan," p. 83. Father Hennepin was subjected to the vapour-bath at Mille Lacs by Chief Aqui-pa-que-tin, two hundred years ago. After describing the method Hennepin says: "When he had made me sweat thus three times in a week, I felt as strong as ever." Shea's Hennepin, p. 228. For a very full and accurate account of the Medicine men of the Dakotas, and their rites etc., see Chap. II, Neill's Hist. Minnesota.]
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[ The sacred O-zu-ha—or Medicine-sack must be made of the skin of the otter, the coon, the weasel, the squirrel, the loon, a certain kind of fish or the skins of serpents. It must contain four kinds of medicine (or magic) representing birds, beasts, herbs and trees, viz: The down of the female swan colored red, the roots of certain grasses, bark from the roots of cedar trees, and hair of the buffalo. "From this combination proceeds a Wakân influence so powerful that no human being unassisted can resist it." Wonderful indeed must be the magic power of these Dakota Druids to lead such a man aa the Rev. S. R. Riggs to say of them: "By great shrewdness, untiring industry, and more or less of actual demoniacal possession, they convince great numbers of their fellows, and in the process are convinced themselves, of their sacred character and office." Tahkoo Wakân, pp. 88-9: ]
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[ Gâh-ma-na-tek-wâhk—the river of many falls—is the Ojibway name of the river commonly called Kaministiguia, near the mouth of which is situate Fort William, on the site of DuLuth's old fort. The view on Thunder-Bay is one of the grandest in America. Thunder-Cap, with its sleeping stone-giant, looms up into the heavens. Here Ka-be-bon-ikka—the Ojibway's god of storms, flaps his huge wings and makes the Thunder. From this mountain he sends forth the rain, the snow, the hail, the lightning and the tempest. A vast giant, turned to stone by his magic, lies asleep at his feet. The island called by the Ojibways the Mak-i-nak (the turtle) from its tortoise-like shape, lifts its huge form in the distance. Some "down-east" Yankee, called it "Pie-Island," from its (to his hungry imagination) fancied resemblance to a pumpkin pie, and the name, like all bad names, sticks. McKay's Mountain on the main-land, a perpendicular rock more than a thousand feet high, up-heaved by the throes of some vast volcano, and numerous other bold and precipitous head lands, and rock-built islands, around which roll the sapphire-blue waters of the fathomless bay, present some of the most magnificent views to be found on either continent.]
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[ The Mission of the Holy Ghost—at La Pointe on the isle Waug-a-bá-me—(winding view) in the beautiful bay of Cha-quam-egonwas founded by the Jesuits about the year 1660, and Father Renè Menard was the first priest at this point. After he was lost in the wilderness, Father Glaude Allouëz permanently established ihe mission in 1665. The famous Father Marquette, who took Allouëz's place, Sept. 13. 1669, writing to his Superior, thus describes the Dakotas: "The Nadouessi are the Iroquois of this country, beyond La Pointe, but less faithless, and never attack till attacked. Their language is entirely different from the Huron and Algonquin. They have many villages, but are widely scattered. They have very extraordinary customs. They principally use the calumet. They do not speak at great feasts, and when a stranger arrives give him to eat of a wooden fork, as we would a child. All the lake tribes make war on them, but with small success. They have false oats, (wild rice) use little canoes, and keep their word strictly." Neill's Hist. Minn., p. 111.]