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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, Cyprća 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?).
The Midē´ sack represented in No. 7 (Pl. XI.) is made of the skin
of a mink—Putorius vison, Gapp. White, downy feathers are secured to
the nose, as an additional ornament. In this sack are carried the
sacred objects belonging to its owner, such as colors for facial
ornamentation, and the magic red powder employed in the preparation
of hunters´ songs; effigies and other contrivances to prove to the
incredulous the genuineness of the Midē´ pretensions, sacred songs,
amulets, and other small man´idōs—abnormal productions to which they
attach supernatural properties—invitation sticks, etc.
In Fig. 19 is reproduced a curious abnormal
growth which was in the possession of a Midē´ near Red Lake,
Minnesota. It consists of the leg of a Goshawk—Astur
atricapillus, Wilson—from the outer inferior condyle of the
right tibia of which had projected a supernumerary leg that
terminated in two toes, the whole abnormality being about
one-half the size and length of the natural leg and toes.
This fetish was highly prized by its former owner, and was
believed to be a medium whereby the favor of the Great
Thunderer, or Thunder God, might be invoked and his anger
appeased. This deity is represented in pictography by the
eagle, or frequently by one of the Falconidć; hence it is
but natural that the superstitious should look with awe and
reverence upon such an abnormality on one of the terrestrial
representatives of this deity.A Midē´ of the first
degree, who may not be enabled to advance further in the
mysteries of the Midē´wiwin, owing to his inability to
procure the necessary quantity of presents and gifts which
he is required to pay to new preceptors and to the
officiating priests—the latter demanding goods of double the
value of those given as an entrance to |
Fig. 19.—Hawk-leg fetish. |
| the first degree—may, however,
accomplish the acquisition of additional knowledge by
purchasing it from individual Midē´. It is customary with
Midē´ priests to exact payment for every individual remedy
or secret that may be imparted to another who may desire
such information. This practice is not entirely based upon
mercenary motives, but it is firmly believed that when a
secret or remedy has been paid, for it can not be imparted
for nothing, as then its virtue would be impaired, if not
entirely destroyed, by the man´idō
or guardian spirit under whose special protection it may be
supposed to be held or controlled. |
Under such circumstances certain first degree Midē´ may become
possessed of alleged magic powers which are in reality part of the
accomplishments of the Midē´ of the higher degrees; but, for the
mutual protection of the members of the society, they generally
hesitate to impart anything that may be considered of high value.
The usual kind of knowledge sought consists of the magic properties
and use of plants, to the chief varieties of which reference will be
made in connection with the next degree.
There is one subject, however, which first-degree Midē´ seek
enlightment upon, and that is the preparation of the “hunter’s
medicine” and the pictographic drawings employed in connection
therewith. The compound is made of several plants, the leaves and
roots of which are ground into powder. A little of this is put into
the gun barrel, with the bullet, and sometimes a small pinch is
dropped upon the track of the animal to compel it to halt at
whatever place it may be when the powder is so sprinkled upon the
ground.
The method generally employed to give to the hunter success is as
follows: When anyone contemplates making a hunting trip, he first
visits the Midē´, giving him a present of tobacco before announcing
the object of his visit and afterwards promising to give him such
and such portions of the animal which he may procure. The Midē´, if
satisfied with the gift, produces his pipe and after making an
offering to Ki´tshi man´idō for aid in the preparation of his
“medicine,” and to appease the anger of the man´idō who controls the
class of animals desired, sings a song, one of his own composition,
after which he will draw with a sharp-pointed bone or nail, upon a
small piece of birch bark, the outline of the animal desired by the
applicant. The place of the heart of the animal is indicated by a
puncture upon which a small quantity of vermilion is carefully
rubbed, this color being very efficacious toward effecting the
capture of the animal and the punctured heart insuring its death.
| Frequently the heart is indicated by a round or
triangular figure, from which a line extends toward the
mouth, generally designated the life line, i.e., that magic
power may reach its heart and influence the life of the
subject designated. Fig. 20 is a reproduction of the
character drawn upon a small oval piece of |
Fig. 20.—Hunter’s medicine. |
| birch bark, which had been made by a Midē´
to insure the death of two bears. Another example is
presented in Fig. 21, a variety of animals being figured and
a small quantity of vermilion being rubbed upon the heart of
each. In some instances the representation of animal forms
is drawn by the Midē´ not upon birch bark, but directly upon
sandy earth or a bed of ashes, either of which affords a
smooth surface. For this purpose he uses a sharply pointed
piece of wood, thrusts it into the region of the heart, and
afterwards sprinkles upon this a small quantity of powder
consisting of magic plants and vermilion. These performances
are not conducted in public, but after the regular mystic
ceremony has been conducted by the Midē´ the information is
delivered with certain injunctions as to the course of
procedure, direction, etc. In the latter method of drawing
the outline upon the sand or upon ashes, the result is made
known with such directions as may be deemed necessary to
insure success. |
For the purpose of gaining instruction and success in the
disposition of his alleged medicines, the Midē´ familiarizes himself
with the topography and characteristics of the country extending
over a wide area, to ascertain the best feeding grounds of the
various animals and their haunts at various seasons. He keeps
himself informed by also skillfully conducting inquiries of
returning hunters, and thus becomes possessed of a large amount of
valuable information respecting the natural history of the
surrounding country, by which means he can, with a tolerable amount
of certainty, direct a hunter to the best localities for such
varieties of game as may be particularly desired by him.
| In his incantations a Wâbeno´ uses a drum
resembling a tambourine. A hoop made of ash wood is covered
with a piece of rawhide, tightly stretched while wet. Upon
the upper surface is painted a mythic figure, usually that
of his tutelaly daimon. An example of this kind is from Red
Lake, Minnesota, presented in Fig. 22. The human figure is
painted red, while the outline of the head is black, as are
also the waving lines extending from the head. These lines
denote superior power. When drumming upon this figure, the
Wâbeno´ chants and is thus more easily enabled to invoke the
assistance of his man´idō. |
Fig. 22.—Wâbeno´ drum. |
Women, as before remarked, may take the degrees of the Midē´wiwin,
but, so far as could be ascertained, their professions pertain
chiefly to the treatment of women and children and to tattooing for
the cure of headache and chronic neuralgia.
Tattooing is accomplished by the use of finely powdered charcoal,
soot or gunpowder, the pricking instrument being made by tying
together a small number of needles; though formerly, it is said,
fish spines or sharp splinters of bone were used for the purpose.
The marks consist of round spots of one-half to three-fourths of an
inch in diameter immediately over the afflicted part, the intention
being to drive out the demon. Such spots are usually found upon the
temples, though an occasional one may be found on the forehead or
over the nasal eminence.
When the pain extends over considerable space the tattoo marks are
smaller, and are arranged in rows or continuous lines. Such marks
may be found upon some individuals to run outward over either or
both cheeks from the alć of the nose to a point near the lobe of the
ear, clearly indicating that the tattooing was done for toothache or
neuralgia.
The female Midē´ is usually present at the initiation of new
members, but her duties are mainly to assist in the singing and to
make herself generally useful in connection with the preparation of
the medicine feast.
This site includes some historical
materials that may imply negative stereotypes reflecting the culture or language
of a particular period or place. These items are presented as part of the
historical record and should not be interpreted to mean that the WebMasters in
any way endorse the stereotypes implied. The Midē Wiwin or Grand Medicine Society, 1891
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