Na-witsh´-tshi na-kŭm´-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.
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.
Mo-kī´-yan-na´-a-witsh´-i-gūm´-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.
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.
Rest.
Zha´-zha-bui´-ki-bi-nan´ wig´-ĕ-wâm´.
The Spirit says there is plenty of “medicine” in the Midē´ wig´iwam.
[Two superior spirits, Ki´tshi Man´idō and Dzhe Man´idō, whose bodies
are surrounded by “lines of sacredness,” tell the Midē´ where the
mysterious remedies are to be found. The vertical waving lines are the
lines indicating these communications; the horizontal line, at the
bottom, is the earth’s surface.]
Ya-hō´-hon-ni´-yŏ.
The Spirit placed medicine in the ground, let us take it.
The arm of Ki´tshi Man´idō put into the ground sacred plants, etc.,
indicated by the spots at different horizons in the earth. The short
vertical and waving lines denote sacredness of the objects.
Ní-wo´-we-nī´-nan ki´-bi-do-nan´.
I am holding this that I bring to you.
The singer sits in the Midē´wiwin, and offers the privilege of entrance,
by initiation, to the hearer.
Midē´ nĭ-ka´-năk kish´-o-wĕ´-ni-mĭ-ko´.
I have found favor in the eyes of my midē´ friends.
The Good Spirit has put life into the body of the singer, as indicated
by the two mysterious arms reaching towards his body, i.e., the heart,
the seat of life.
In the following song ([Pl. IX, C]), the preceptor appears to feel satisfied that the candidate is prepared to receive the initiation, and therefore tells him that the Midē´ Man´idō announces to him the assurance. The preceptor therefore encourages his pupil with promises of the fulfillment of his highest desires.
Plate IX.c. Mnemonic Song.
Ba´-dzhĭ-ke´-o gi´-mand ma-bis´-in-dâ´-ă.
I hear the spirit speaking to us.
The Midē´ singer is of superior power, as designated by the horns and
apex upon his head. The lines from the ears indicate hearing.
Kwa-yăk´-in dī´-sha in-dâ´-yan.
I am going into the medicine lodge.
The Midē´wigân is shown with a line through it to signify that he is
going through it, as in the initiation.
Kwe´-tshĭ-ko-wa´-ya ti´-na-man.
I am taking (gathering) medicine to make me live.
The discs indicate sacred objects within reach of the speaker.
O´-wi-yo´-in en´-do-ma mâk´-kwin-ĕn´-do-ma´.
I give you medicine, and a lodge, also.
The Midē´, as the personator of Makwa´ Man´idō, is empowered to offer
this privilege to the candidate.
O-wē´-nĕn bĕ-mī´-sĕt.
I am flying into my lodge.
Represents the Thunder-Bird, a deity flying into the arch of the sky.
The short lines denote the (so-called spirit lines) abode of spirits or
Man´idōs.
Na-nī-ne kwe-wē´-an.
The Spirit has dropped medicine from the sky where we can get it.
The line from the sky, diverging to various points, indicates that the
sacred objects occur in scattered places.
Nē´-wōdē´-ē´.
I have the medicine in my heart.
The singer’s body—i.e., heart—is filled with knowledge
relating to sacred medicines from the earth.
During the period of time in which the candidate is instructed in the foregoing traditions, myths, and songs the subject of Midē´ plants is also discussed. The information pertaining to the identification and preparation of the various vegetable substances is not imparted in regular order, only one plant or preparation, or perhaps two, being enlarged upon at a specified consultation. It may be that the candidate is taken into the woods where it is known that a specified plant or tree may be found, when a smoke offering is made before the object is pulled out of the soil, and a small pinch of tobacco put into the hole in the ground from which it was taken. This is an offering to Noko´mis—the earth, the grandmother of mankind—for the benefits which are derived from her body where they were placed by Ki´tshi Man´idō.
In the following list are presented, as far as practicable, the botanical and common names of these, there being a few instances in which the plants were not to be had, as they were foreign to that portion of Minnesota in which the investigations were made; a few of them, also, were not identified by the preceptors, as they were out of season.
