The roots are placed in a hole in the ground upon hot stones, to cause the fumes to rise, when the patient puts down his face and has a cloth or blanket thrown over his head. The fumes are inhaled for headache. The raw roots are also sniffed at for the same purpose.
It is affirmed by various members of the Midē´ Society that in former times much of the information relating to some of these plants was not imparted to a candidate for initiation into the first degree, but was reserved for succeeding degrees, to induce a Midē´ of the first degree to endeavor to attain higher distinction and further advancement in the mysteries of the order. As much knowledge
is believed to have been lost through the reticence and obstinacy of former chief priests, the so-called higher secrets are now imparted at the first and second degree preparatory instructions. The third and fourth degrees are very rarely conferred, chiefly because the necessary presents and fees are beyond the reach of those who so desire advancement, and partly also because the missionaries, and in many instances the Indian agents, have done their utmost to suppress the ceremonies, because they were a direct opposition and hindrance to progress in Christianizing influences.
When the preparatory instruction has come to an end and the day of the ceremony of initiation is at hand, the preceptor sings to his pupil a song, expatiating upon his own efforts and the high virtue of the knowledge imparted. The pipe is brought forward and an offering of tobacco smoke made by both preceptor and pupil, after which the former sings a song ([Pl. X, A].), the time of its utterance being tediously prolonged. The mnemonic characters were drawn by Sikas´sigĕ, and are a copy of an old birch-bark scroll which has for many years been in his possession, and which was made in imitation of one in the possession of his father, Baiē´dzĭk, one of the leading Midē´ at Mille Lacs, Minnesota.
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
