representation of the same general ideas, variants which are frequently not recognized by Midē´ priests who are not members of the Midē´wiwin in which these mnemonic charts had their origin. As there are variants in the pictographic delineation of originally similar ideas, there are also corresponding variations in the traditions pertaining to them.
Fig. 6.—Birch-bark record, from White Earth.
The tradition relating to Mi´nabō´zho and the sacred objects received from Ki´tshi Man´idō for the Ani´shinâ´bēg is illustrated in [Fig. 6], which is a reproduction of a chart preserved at White Earth. The record is read from left to right. No. 1 represents Mi´nabō´zho, who says of the adjoining characters representing the members of the Midē´wiwin: “They are the ones, they are the ones, who put into my heart the life.” Mi´nabō´zho holds in his left hand the sacred Midē´ sack, or pin-ji´-gu-sân´. Nos. 2 and 3 represent the drummers. At the sound of the drum all the Midē´ rise and become inspired, because Ki´tshi Man´idō is then present in the wig´iwam. No. 4 denotes that women also have the privilege of becoming members of the Midē´wiwin. The figure holds in the left hand the Midē´ sack, made of a snake skin. No. 5 represents the Tortoise, the guardian spirit who was the giver of some of the sacred objects used in the rite. No. 6, the Bear, also a benevolent Man´idō, but not held in so great veneration as the Tortoise. His tracks are visible in the Midē´wiwin. No. 7, the sacred Midē´ sack or pin-ji´-gu-sân´, which contains life, and can be used by the Midē´ to prolong the life of a sick person. No. 8 represents a Dog, given by the Midē´ Man´idōs to Mi´nabō´zho as a companion.
Such was the interpretation given by the owner of the chart, but the informant was unconsciously in error, as has been ascertained not only from other Midē´ priests consulted with regard to the true meaning, but also in the light of later information and research in the exemplification of the ritual of the Midē´wiwin.
Mi´nabō´zho did not receive the rite from any Midē´ priests (Nos. 2 and 5), but from Ki´tshi Man´idō. Women are not mentioned in any of the earlier traditions of the origin of the society, neither was the dog given to Mi´nabō´zho, but Mi´nabō´zho gave it to the Ani´shinâ´bēg.
The chart, therefore, turns out to be a mnemonic song similar to others to be noted hereafter, and the owner probably copied it from
a chart in the possession of a stranger Midē´, and failed to learn its true signification, simply desiring it to add to his collection of sacred objects and to gain additional respect from his confrères and admirers.
Fig. 7.—Birch-bark record, from Red Lake.