Nos. 3, 4, 5, and 6, represent the four degrees of the Midē´wiwin (of which the operator, in this instance, was a member). The degrees are furthermore specifically designated by short vertical strokes.
No. 7 is the midē´ drum used during the ceremony of preparing the charm.
No. 8 represents the body of the intended victim. The heart is indicated, and upon this spot was rubbed a small quantity of vermilion.
No. 9 is the outline of a lake, where the subject operated upon resided.
War parties are not formed at this time, but mnemonic charts of songs used by priests to encourage war parties, are still extant, and a reproduction of one is given on [Pl. XIII, D]. This song was used by the Midē´ priest to insure success to the parties. The members who intended participating in the exhibition would meet on the evening preceding their departure, and while listening to the words, some would join in the singing while others would dance. The lines may be repeated ad libitum so as to lengthen the entire series of phrases according to the prevalent enthusiasm and the time at the disposal of the performers. The war drum was used, and there were always five or six drummers so as to produce sufficient noise to accord with the loud and animated singing of a large body of excited men. This drum is, in size, like that employed for dancing. It is made by covering with rawhide an old kettle, or wooden vessel, from 2 to 3 feet in diameter. The drum is then attached to four sticks, or short posts, so as to prevent its touching the ground, thus affording every advantage for producing full and resonant sounds, when struck. The drumsticks are strong withes, at the end of each of which is fastened a ball of buckskin thongs. The following lines are repeated ad libitum:
Plate XIII.d. Mnemonic Song.
Hu´-na-wa´-na ha´-wā,
un-do´-dzhe-na´ ha-we´-nĕ.
I am looking [feeling] for my paint.
[The Midē’s hands are at his medicine sack searching for his war
paint.]
Hĭa´-dzhi-mĭn-de´ non´-da-kō´, hō´,
They hear me speak of legs.
Refers to speed in the expedition. To the left of the leg is the arm of
a spirit, which is supposed to infuse magic influence so as to give
speed and strength.
Hu´-wa-ke´, na´, ha´,
He said,
The Turtle Man´idō will lend his aid in speed. The turtle was one of the
swiftest man´idōs, until through some misconduct, Min´abō´zho deprived
him of his speed.
Wa´-tshe, ha´, hwē, wa´-ka-te´, hē´, wa´-tshe, ha´, hwē´.
Powder, he said.
[The modern form of Wa´-ka-te´, he´, hwā´, is ma´-ka-dē´-hwa; other
archaic words occur also in other portions of this song. The phrase
signifies that the Midē´ Man´idō favors good results from the use of
powder. His form projects from the top of the Midē´ structure.]
Rest. A smoke is indulged in after which the song is resumed,
accompanied with dancing.
Sin-go´-na wa-kī´ na-ha´-ka
I made him cry.
The figure is that of a turkey buzzard which the speaker shot.
Te-wa´-tshi-me-kwe´-na, ha´, na-ke´-nan.
They tell of my powers.
The people speak highly of the singer’s magic powers; a charmed arrow is
shown which terminates above with feather-web ornament, enlarged to
signify its greater power.
He´-wĕ-ne-nis´-sa ma-he´-ka-nĕn´-na.
What have I killed, it is a wolf.
By aid of his magic influence the speaker has destroyed a bad man´idō
which had assumed the form of a wolf.
Sun´-gu-we´-wa, ha´, nīn-dēn´, tshi´-man-da´-kwa ha´na-nĭn-dēn´.
I am as strong as the bear.
The Midē´ likens his powers to those of the Bear Man´idō, one of the
most powerful spirits; his figure protrudes from the top of the
Midē´wigân while his spirit form is indicated by the short lines upon
the back.
Wa´-ka-na´-ni, hē´, wa´-ka-na´-ni.
I wish to smoke.
The pipe used is that furnished by the promoter or originator of the war
party, termed a “partisan.” The Midē´ is in full accord with the work
undertaken and desires to join, signifying his wish by desiring to smoke
with the braves.
He´-wa-hō´-a hai´-a-nē´
I even use a wooden image.
Effigies made to represent one who is to be destroyed. The heart is
punctured, vermilion or other magic powder is applied, and the death of
the victim is encompassed.
Pa-kwa´ ma-ko-nē´ ā´, ō´, hē´, ōsh-ke´-na-ko-nē´-a.
The bear goes round angry.
[The Bear Man´idō is angry because the braves are dilatory in going to
war. The sooner they decide upon this course, the better it will be for
the Midē´ as to his fee, and the chances of success are greater while
the braves are infused with enthusiasm, than if they should become
sluggish and their ardor become subdued.]
