Plate X.a. Mnemonic Song.

Wī-ka-no´-shi-an-ŏ. My arm is almost pulled out from digging medicine. It is full of medicine. The short zigzag lines signifying magic influence, erroneously designated “medicine.”
We-wī´-ka-ni´-an. Almost crying because the medicine is lost. The lines extending downward from the eye signifies weeping; the circle beneath the figure is the place where the “medicine” is supposed to exist. The idea of “lost” signifies that some information has been forgotton through death of those who possessed it.
Me-shi´-âk-kĭnk mi-sui´-a-kĭnk. Yes, there is much medicine you may cry for. Refers to that which is yet to be learned of.
Pe-i´-e-mĭ-ko-ya´-na-kĭnk´. Yes, I see there is plenty of it. The Midē´ has knowledge of more than he has imparted, but reserves that knowledge for a future time. The lines of “sight” run to various medicines which he perceives or knows of.
Rest.
We´-a-kwĕ´-nĭnk pe-ĭ-e´-mi-wĭt´-o-wan´. When I come out the sky becomes clear. When the otter-skin Midē´ sack is produced the sky becomes clear, so that the ceremonies may proceed.
We´-kwĕ-nĭnk´ ke´-tŏ-nĭnk´ e´-to-wa´. The spirit has given me power to see. The Midē´ sits on a mountain the better to commune with the Good Spirit.
Mi´-sha-kwat´-ni-yō´. I brought the medicine to bring life. The Midē´ Man´idō, the Thunderer, after bringing some of the plants—by causing the rains to fall—returns to the sky. The short line represents part of the circular line usually employed to designate the imaginary vault of the sky.
Me´-ka-yē´-nĭnk te´-a-yĕ-am´-ban. I, too, see how much there is. His power elevates the Midē´ to the rank of a man´idō, from which point he perceives many secrets hidden in the earth.
In-de´-be-mĭ´-ko. I am going to the medicine lodge. The vertical left-hand figure denotes a leg going toward the Midē´wigân.
In-de´-bi-bi´-ton. I take life from the sky. The Midē´ is enabled to reach into the sky and to obtain from Ki´tshi Man´idō the means of prolonging life. The circle at the top denotes the sacred mī´gis, or shell.
No-a´-wi´-mi-kō´. Let us talk to one another. The circles denote the places of the speaker (Midē´) and the hearer (Ki´tshi Man´idō), the short lines signifying magic influences, the Midē´ occupying the left hand and smaller seat.
Man´-i-dō-ye-na´-ni ni-kan´. The spirit is in my body, my friend. The mī´gis, given by Ki´tshi Man´idō, is in contact with the Midē´’s body, and he is possessed of life and power.

From ten days to two weeks before the day of initiation, the chief Midē´ priest sends out to all the members invitations, which consist of sticks one-fourth of an inch thick and 6 or 7 inches long. The courier is charged with giving to the person invited explicit information as to the day of the ceremony and the locality where it is to

be held. Sometimes these sticks have bands of color painted around one end, usually green, sometimes red, though both colors may be employed, the two ends being thus tinted. The person invited is obliged to bring with him his invitation stick, and upon entering the Midē´wigân he lays it upon the ground near the sacred stone, on the side toward the degree post. In case a Midē´ is unable to attend he sends his invitation with a statement of the reason of his inability to come. The number of sticks upon the floor are counted, on the morning of the day of initiation, and the number of those present to attend the ceremonies is known before the initiation begins.

About five or six days preceding the day set for the ceremony of initiation, the candidate removes to the neighborhood of the locality of the Midē´wigân. On the evening of the fifth day he repairs to the sudatory or sweat-lodge, which has, in the meantime, been built east of the sacred inclosure, and when seated within he is supplied with water which he keeps for making vapor by pouring it upon heated stones introduced for the purpose by assistants upon the outside. This act of purification is absolutely necessary and must be performed once each day for four days, though the process may be shortened by taking two vapor baths in one day, thus limiting the process to two days. This, however, is permitted, or desired only under extraordinary circumstances. During the process of purgation, the candidates thoughts must dwell upon the seriousness of the course he is pursuing and the sacred character of the new life he is about to assume.

When the fumigation has ceased he is visited by the preceptor and the other officiating Midē´ priests, when the conversation is confined chiefly to the candidate’s progress. He then gives to each of them presents of tobacco, and after an offering to Ki´tshi Man´idō, with the pipe, they expose the articles contained in their Midē´ sacks and explain and expatiate upon the merits and properties of each of the magic objects. The candidate for the first time learns of the manner of preparing effigies, etc., with which to present to the incredulous ocular demonstration of the genuineness and divine origin of the Midē´wiwin, or, as it is in this connection termed, religion.

Several methods are employed for the purpose, and the greater the power of the Midē´ the greater will appear the mystery connected with the exhibition. This may be performed whenever circumstances demand such proof, but the tests are made before the candidate with a twofold purpose: first, to impress him with the supernatural powers of the Midē´ themselves; and second, in an oracular manner, to ascertain if Ki´tshi Ma´nidō is pleased with the contemplated ceremony and the initiation of the candidate.

Fig. 16.

The first test is made by laying upon the floor of the wig´iwam a string of four wooden beads each measuring about 1 inch in diameter. See [Fig. 16]. After the owner of this object has chanted for a few moments in an almost inaudible manner the beads begin to roll from side to side as if animated. The string is then quickly restored to its place in the Midē´ sack. Another Midē´ produces a small wooden effigy of a man ([Fig. 17]), measuring about 5 inches in height. The body has a small orifice running through it from between the shoulders to the buttocks, the head and neck forming a separate piece which may be attached to the body like a glass stopper to a bottle.