the pupil receives instruction in making effective charms, compounding love powder, etc. This love powder is held in high esteem, and its composition is held a profound secret, to be transmitted only when a great fee is paid. It consists of the following ingredients: Vermilion; powdered snakeroot (Polygala senega, L.); exiguam particulam sanguinis a puella effusi, quum in primis menstruis esset; and a piece of ginseng cut from the bifurcation of the root, and powdered. These are mixed and put into a small buckskin bag. The preparation is undertaken only after an offering to Ki´tshi Man´idō of tobacco and a Midē´ song with rattle accompaniment. The manner of using this powder will be described under the caption of “descriptive notes.” It differs entirely from the powder employed in painting the face by one who wishes to attract or fascinate the object of his or her devotion. The latter is referred to by the Rev. Peter Jones[130] as follows:

There is a particular kind of charm which they use when they wish to obtain the object of their affections. It is made of roots and red ocher. With this they paint their faces, believing it to possess a power so irresistible as to cause the object of their desire to love them. But the moment this medicine is taken away and the charm withdrawn the person who before was almost frantic with love hates with a perfect hatred.

It is necessary that the candidate take a sweat-bath once each day, for four successive days, at some time during the autumn months of the year preceding the year in which the initiation is to occur. This form of preparation is deemed agreeable to Ki´tshi Man´idō, whose favor is constantly invoked that the candidate may be favored with the powers supposed to be conferred in the last degree. As spring approaches the candidate makes occasional presents of tobacco to the chief priest and his assistants, and when the period of the annual ceremony approaches, they send out runners to members to solicit their presence, and, if of the fourth degree, their assistance.

[ INITIATION OF CANDIDATE.]

The candidate removes to the vicinity of the Midē´wigân so as to be able to go through the ceremony of purgation four times before the day of initiation. The sudatory having been constructed on the usual site, east of the large structure, he enters it on the morning of the fifth day preceding the initiation and after taking a sweat-bath he is joined by the preceptor, when both proceed to the four entrances of the Midē´wigân and deposit at each a small offering of tobacco. This procedure is followed on the second and third days, also, but upon the fourth the presents are also carried along and deposited at the entrances, where they are received by assistants and suspended from the rafters of the interior. On the evening of the last day, the chief and officiating priests visit the candidate and his preceptor,

in the sweat-lodge, when ceremonial smoking is indulged in followed by the recitation of Midē´ chants. The following ([Pl. XVI, A]) is a reproduction of the chant taught to and recited by the candidate. The original was obtained from an old mnemonic chart in use at Mille Lacs, Minnesota, in the year 1825, which in turn had been copied from a record in the possession of a Midē´ priest at La Pointe, Wisconsin. Many of the words are of an older form than those in use at the present day. Each line may be repeated ad libitum.

Plate XVI.a. Mnemonic Song.

Ni-ka´-ni-na´,ni-ka´-ni-na´,ni-ka´-ni-na´,
I am the Nika´ni,I am the Nika´ni,I am the Nika´ni,
man´-i-dō wig´-i-wam win´-di-ge´-un.
I am going into the sacred lodge.

[The speaker compares himself to the Bear Man´ido, and as such isrepresented at the entrance of the Midē´wigân.]

Ni-ka´-ni-na´,ni-ka´-ni-na´,ni-ka´-ni-na´,
I am the Nika´ni,I am the Nika´ni,I am the Nika´ni,
ni-kan´-gi-nun´-da wé-mĭ-dŭk´.
I “suppose” you hear me.

[The lines from the ear denotes hearing; the words are addressed to hisauditors.]

Wâ´, he-wa´-ke-wa ke-wâ´,he-wa´-ke-wâ´, wâ´.
He said,he said.

Signifies that Ki´tshi Man´idō, who is seen with the voice lines issuingfrom the mouth, and who promised the Ani´shinâ´bēg “life,” that theymight always live.

Rest. A ceremonial smoke is now indulged in.

We´-shki-nun´-do-ni-ne´,
ke-nosh´-ki-nun´-do-ni-ne´.

This is the first time you hear it.

[The lines of hearing are again shown; the words refer to the first timethis is chanted as it is an intimation that the singer is to be advancedto the higher grade of the Midē´wiwin.]

Hwe´-na-ni-ka he-na´, he-nō´
mi-tē´-win-win´ gi´-ga-wa´-pi-no-dōn´.

You laugh, you laugh at the “grand medicine.”

[The arms are directed towards Ki´tshi Man´idō, the creator of thesacred rite; the words refer to those who are ignorant of the Midē´wiwinand its teachings.]

Nun-te´-ma-ne´, hē´, wi´-na-nun´-te-ma-ne´
ki´-pi-nan´.

I hear, but they hear it not.

[The speaker intimates that he realizes the importance of the Midē´rite, but the uninitiated do not.]

Pe´-ne-sŭi´-a ke´-ke-kwi´-yan.

I am sitting like a sparrow-hawk.

The singer is sitting upright, and is watchful, like a hawk watching forits prey. He is ready to observe, and to acquire, everything that maytranspire in the Midē´ structure.

Upon the conclusion of the chant, the assembled Midē´ smoke and review the manner of procedure for the morrow’s ceremony, and when these details have been settled they disperse, to return to their wig´iwams, or to visit Midē´ who may have come from distant settlements.