Plate X.d. Mnemonic Song.

We´-nen-wi´-wik ka´-ni-an. The spirit has made sacred the place in which I live. The singer is shown partly within, and partly above his wigwam, the latter being represented by the lines upon either side, and crossing his body.
En´-da-yan´ pi-ma´-ti-su´-i-ŭn en´-da-yan´. The spirit gave the “medicine” which we receive. The upper inverted crescent is the arch of the sky, the magic influence descending, like rain upon the earth, the latter being shown by the horizontal line at the bottom.
Rest.
Nin´-nik-ka´-ni man´-i-dō. I too have taken the medicine he gave us. The speaker’s arm, covered with mī´gis, or magic influence, reaches toward the sky to receive from Ki´tshi Man´idō the divine favor of a Midē’s power.
Ke-kĕk´-ō-ĭ-yan´. I brought life to the people. The Thunderer, the one who causes the rains, and consequently life to vegetation, by which the Indian may sustain life.
Be-mo´-se ma-kō-yan. I have come to the medicine lodge also. The Bear Spirit, one of the guardians of the Midē´wiwin, was also present, and did not oppose the singer’s entrance.
Ka´-ka-mi´-ni-ni´-ta. We spirits are talking together. The singer compares himself and his colleagues to spirits, i.e., those possessing supernatural powers, and communes with them as an equal.
O-ni´-ni-shĭnk-ni´-yo. The mī´gis is on my body. The magic power has been put into his body by the Midē priests.
Ni man´-i-dō ni´-yăn. The spirit has put away all my sickness. He has received new life, and is, henceforth, free from the disturbing influences of evil man´idōs.

As the sun approaches the western horizon, the Midē´ priests emerge from the western door of the Midē´wigân and go to their respective wig´iwams, where they partake of their regular evening repast, after which the remainder of the evening is spent in paying calls upon other members of the society, smoking, etc.

The preceptor and his assistant return to the Midē´wigân at nightfall, remove the degree post and plant it at the head of the wig´iwam—that part directly opposite the entrance—occupied by the new member. Two stones are placed at the base of the post, to represent the two forefeet of the bear Man´idō through whom life was also given to the Ani´shinâ´bēg.

If there should be more than one candidate to receive a degree the entire number, if not too great, is taken into the Midē´wigân for initiation at the same time; and if one day suffices to transact the

business for which the meeting was called the Indians return to their respective homes upon the following morning. If, however, arrangements have been made to advance a member to a higher degree, the necessary changes and appropriate arrangement of the interior of the Midē´wigân are begun immediately after the society has adjourned.

[ DESCRIPTIVE NOTES.]

The mī´gis referred to in this description of the initiation consists of a small white shell, of almost any species, but the one believed to resemble the form of the mythical mī´gis is similar to the cowrie, Cypræa moneta, L., and is figured at No. 1 on [Pl. XI]. Nearly all of the shells employed for this purpose are foreign species, and have no doubt been obtained from the traders. The shells found in the country of the Ojibwa are of rather delicate structure, and it is probable that the salt water shells are employed as a substitute chiefly because of their less frangible character. The mī´gis of the other degrees are presented on the same plate, but special reference to them will be made. No. 2 represents the mī´gis in the possession of the chief Midē priest of the society at Leech Lake, Minnesota, and consists of a pearl-white Helix (sp?).