U-a´-ni-ma´, wē´, he´-ni-gwĭsh. I have made an error [in sending]. The Otter-skin Midē´ sack has failed to produce the desired effect.
Rest.

The Midē´ women who have gathered without the lodge now begin to dance as the song is renewed.

Na-nin-dē´, hē´, he-yo-ya, nē´. I am using my heart. Refers to sincerity of motives in practice of Midē´ ceremony.
Yo´-na-hĭsh´-i-me´-a´-ne´, hē´.
yá-na-hĭsh-a-me´-a-ne´, hē´. What are you saying to me, and I am “in my senses”?
Man´-i-dō, hē´ nē´, mē´-de-wē´, ē´. The spirit wolf. One of the malevolent spirits who is opposed to having the ceremony is assisting the evil man´idōs in causing the sky to be overcast.
Wen´-tshi-o-ne-se hē´, nē´, wen´-tshi-o-ne-se hē´. I do not know where I am going. The Midē´ is in doubt whether to proceed or not in the performance of initiation.
Mi´-shok-kwo´-ti-ne be-wa´-ne,
ni-bin´-zhi man´-i-dō i-ya´-nē. I depend on the clear sky. [To have the ceremony go on. Arm reaching toward the sky for help.]
Ke-me´-ni-na-ne´ a-nō´-ē´
a´-sho-wē´ me-nō´-de ki-man´-i-dō. I give you the other village, spirit that you are. [That rain should fall anywhere but upon the assemblage and Midē´wigân.]
Tshing-gwē´-o-dē |: gē´. The thunder is heavy. The Thunder Bird, who causes the rain. [page image]
We´-ka-ka-nō´, hō´ shi´-a-dē´. We are talking to one another. The Midē´ communes with Ki´tshi Man´idō; he is shown near the sky; his horns denoting superior wisdom and power, while the lines from the mouth signify speech.

In case the appearance of the sky becomes sufficiently favorable the initiation begins, but if it should continue to be more unfavorable or to rain, then the song termed the “Rain Song” is resorted to and sung within the inclosure of the Midē´wigân, to which they all march in solemn procession. Those Midē´ priests who have with them their Midē´ drums use them as an accompaniment to the singing and to propitiate the good will of Ki´tshi Man´idō. Each line of the entire song appears as an independent song, the intervals of rest varying in time according to the feelings of the officiating priest.

The words of the song are known to most of the Midē´ priests; but, as there is no method of retaining a set form of musicial notation, the result is entirely individual and may vary with each singer, if sung independently and out of hearing of others; so that, under

ordinary circumstances, the priest who leads off sings through one stanza of the song, after which the others will readily catch the notes and accompany him. It will be observed, also, that the words as spoken vary to some extent when chanted or sung.

If this song does not appear to bring about a favorable change the priests return to their respective wig´iwams and the crowd of visitors disperses to return upon the first clear day.

[ INITIATION OF CANDIDATE.]

If, however, the day be clear and promising the candidate goes early to the sweat-lodge, where he is joined by his preceptor, and later by the officiating priest. After all preliminaries have been arranged and the proper time for regular proceedings has arrived, the preceptor sings the following song ([Pl. X, C]), the musical notation of which varies according to his feelings, clearly showing that there is no recognized method of vocal delivery, as is the case with the music of dancing songs: