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The
two sets of sticks (Nos. 135 and 136) near the eastern and
western doors represent the legs of Makwa´ Man´idō, the Bear
Spirit. When the Otter had observed all these things he
passed round the interior of the Midē´wigân four times,
after which he seated himself in the west, facing the degree
posts, when Mi´nabō´zho approached him and for the fourth
time shot into his body the sacred mī´gis, which gave him
life that will endure always. Then Mi´nabō´zho said to the
Otter, “This degree belongs to Ki´tshi Man´idō, the Great
Spirit (Nos. 137 and 138), who will always be present when
you give the sacred rite to any of your people.” At night
the Midē´ Man´idōs (Nos. 139 to 162) will guard the
Midē´wigân, as they are sent by Ki´tshi Man´idō to do so.
The Bear’s nest (Nos. 163 and 164) just beyond the northern
and southern doors (Nos. 165 and 166) of the Midē´wigân are
the places where Makwa´ Man´idō takes his station when
guarding the doors.
Then the Otter made a wig´iwam and
offered four prayers (Nos. 167, 168, 169, and 170) for the
rites of the Midē´wiwin, which Ki´tshi Man´idō had given
him.
The following supplemental explanations were added by Sikas´sigĕ, viz: The four vertical lines at the outer angles
of the lodge structure (Nos. 171, 172, 173, and 174), and
four similar ones on the inner corners (Nos. 175, 176, 177,
and 178), represent eight cedar trees planted there by the
Midē´ at the time of preparing the Midē´wigân for the
reception of candidates. The circles Nos. 179, 180, and 181,
and the connecting line, are a reproduction of similar ones
shown in the three preceding degrees, and signify the course
of a Midē’s life—that it should be without fault and in
strict accordance with the teachings of the Midē´wiwin. The
short lines, terminating in circles Nos. 182, 183, 184, and
185, allude to temptations which beset the Midē’s path, and
he shall, when so tempted, offer at these points feasts and
lectures, or, in other words, “professions of faith.” The
three lines Nos. 186, 187, and 188, consisting of four
spots each, which radiate from the larger circle at No. 179
and that before mentioned at No. 116, symbolize the four
bear nests and their respective approaches, which are
supposed to be placed opposite the four doors of the fourth
degree; and it is obligatory, therefore, for a candidate to
enter these four doors on hands and knees when appearing for
his initiation and before he finally waits to receive the
concluding portion of the ceremony.
| The illustration
presented in Fig. 5 is a reduced copy of a drawing made by
Sikas´sigĕ to represent the migration of the Otter toward
the west after he had received the rite of the Midē´wiwin.
No. 1 refers to the circle upon the large chart on Pl. III
in A, No. 1, and signifies the earth’s surface as before
described. No. 2 in Fig. 5 is a line separating the history
of the Midē´wiwin from that of the migration as follows:
When the Otter had offered four prayers, as above mentioned,
which fact is referred to by the spot No. 3, he disappeared
beneath the surface of the water and went toward the west,
whither the Ani´shinâ´beg followed him, and located at
Ottawa Island (No. 4). Here they erected the Midē´wigân and
lived for many years. Then the Otter again disappeared
beneath the water, and in a short time reappeared at
A´wiat´ang (No. 5), when the Midē´wigân was again erected
and the sacred rites conducted in accordance with the
teachings of Mi´nabō´zho. Thus was an interrupted migration
continued, the several resting places being given below in
their proper order, at each of which the rites of the
Midē´wiwin were conducted in all their purity. The next
place to locate at was Mi´shenama´kinagung—Mackinaw 180 (No.
6); then Ne´mikung (No. 7); Kiwe´winang´ (No. 8); Bâwating—Sault
Ste. Marie (No. 9); Tshiwi´towi´ (No. 10); Nega´wadzhe´u—Sand
Mountain (No. 11), northern shore of Lake Superior;
Mi´nisa´wik [Mi´nisa´bikkang]—Island of rocks (No. 12);
Kawa´sitshiuwongk—Foaming rapids (No. 13); Mush´kisi´wi [Mash´kisi´bi]—Bad
River (No. 14); Shagawâmikongk—Long-sand-bar-beneath-the-surface
(No. 15); Wikwe´dânwonggân—Sandy Bay (No. 16);
Neâ´shiwikongk—Cliff Point (No. 17); Netân´wayan´sink—Little
point-of-sand-bar (No. 18); An´nibins—Little elm tree (No.
19); Wikup´binminsh-literally, Little-island-basswood (No.
20); Makubin´minsh—Bear Island (No. 21);
Sha´geski´ke´dawan´ga (No. 22); Ni´wigwas´sikongk—The place
where bark is peeled (No. 23); Ta´pakwe´ikak [Sa´apakwe´shkwaokongk]—The-place-where-lodge-bark-is-obtained
(No. 24); Ne´uwesak´kudeze´bi [Ne´wisaku´desi´bin]—Point-deadwood-timber
river (No. 25); Annibi´kanzi´bi [modern name,
Âsh´kiba´gisi´bi], given respectively as Fish spawn River
and Green leaf River (No. 26). |
Fig. 5.— Migration of Âníshinâ´beg. |
This last-named locality is said to be Sandy Lake,
Minnesota, where the Otter appeared for the last time, and
where the Midē´wigân was finally located. From La Pointe, as
well as from Sandy Lake, the Ojibwa claim to have dispersed
in bands over various portions of the territory, as well as
into Wisconsin, which final separation into distinct bodies
has been the chief cause of the gradual changes found to
exist in the ceremonies of the Midē´wiwin.
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Plate VI. Ojibwa Facial Decoration.
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According to Sikas´sigĕ, the above account of the initiation
of the Otter, by Mi´nabō´zho, was adopted as the course of
initiation by the Midē´ priests of the Mille Lacs Society,
when he himself received the first degree, 1830. At that
time a specific method of facial decoration was pursued by
the priests of the respective degrees (Pl. VI), each
adopting that pertaining to the highest degree to which he
was entitled, viz:
First degree.—A broad band of green across the forehead and
a narrow stripe of vermilion across the face, just below the
eyes.
Second degree.—A narrow stripe of vermilion across the
temples, the eyelids, and the root of the nose, a short
distance above which is a similar stripe of green, then
another of vermilion, and above this again one of green.
Third degree.—Red and white spots are daubed all over the
face, the spots being as large as can be made by the finger
tips in applying the colors.
Fourth degree.—Two forms of decoration were admissible; for
the first, the face was painted with vermilion, with a
stripe of green extending diagonally across it from the
upper part of the left temporal region to the lower part of
the right cheek; for the second, the face was painted red
with two short, horizontal parallel bars of green across
the forehead. Either of these was also employed as a sign of
mourning by one whose son has been intended for the
priesthood of the Midē´wiwin, but special reference to this
will be given in connection with the ceremony of the Dzhibai´
Midē´wigân, or Ghost Society. |
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Plate VIII. Ojibwa’s Record.
Larger Plate
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On Pl. VIII is presented a reduced copy of the Midē´ chart
made by Ojibwa, a Midē´ priest of the fourth degree and
formerly a member of the society of the Sandy Lake band of
the Mississippi Ojibwa. The illustration is copied from his
own chart which he received in 1833 in imitation of that
owned by his father, Me´toshi´konsh; and this last had been
received from Lake Superior, presumably La Pointe, many
years before.
The illustration of the four degrees are here represented in
profile, and shows higher artistic skill than the preceding
copies from Red Lake, and Mille Lacs.
The information given by Ojibwa, regarding the characters is
as follows:
When Ki´tshi Man´idō had decided to give to the
Ani´shinâ´beg the rites of the Midē´wiwin, he took his Midē´
drum and sang, calling upon the other Man´idōs to join him
and to hear what he was going to do. No. 1 represents the
abode in the sky of Ki´tshi Man´idō, No. 2, indicating the
god as he sits drumming, No. 3. the small spots surrounding
the drum denoting the mī´gis with which everything about him
is covered. The Midē´ Man´idōs came to him in his Midē´wigân
(No. 4), eleven of which appear upon the inside of that
structure, while the ten—all but himself—upon the outside
(Nos. 5 to 14) are represented as descending to the earth,
charged with the means of conferring upon the Ani´shinâbe´g
the sacred rite. In the Midē´wigân (No. 4) is shown also the
sacred post (No. 15) upon which is perched Ko-ko´ko-o—the
Owl (No. 16). The line traversing the structure, from side
to side, represents the trail leading through it, while the
two rings (Nos. 17 and 18) upon the right side of the post
indicate respectively the spot where the presents are
deposited and the sacred stone—this according to modern
practices.
When an Indian is prepared to receive the rights
of initiation he prepares a wig´iwam (No. 19) in which he
takes a steam bath once each day for four successive days.
The four baths and four days are indicated by the number of
spots at the floor of the lodge, representing stones. The
instructors, employed by him, and the officiating priests of
the society are present, one of which (No. 20) may be
observed upon the left of the wig´iwam in the act of making
an offering of smoke, while the one to the right (No. 21) is
drumming and singing. The four officiating priests are
visible to either side of the candidate within the
structure. The wig´iwams (Nos. 22, 23, 24, and 25) designate
the village habitations.
In the evening of the day preceding
the initiation, the candidate (No. 26) visits his instructor
(No. 27) to receive from him final directions as to the part
to be enacted upon the following day. The candidate is shown
in the act of carrying with him his pipe, the offering of
tobacco being the most acceptable of all gifts. His
relatives follow and carry the goods and other presents,
some of which are suspended from the branches of the Midē´
tree (No. 28) near the entrance of the first degree
structure. The instructor’s wig´iwam is shown at No. 29, the
two dark circular spots upon the floor showing two of the
seats, occupied by instructor and pupil. The figure No. 27
has his left arm elevated, denoting that his conversation
pertains to Ki´tshi Man´idō, while in his right hand he
holds his Midē´ drum. Upon the following 182 morning the
Midē´ priests, with the candidate in advance (No. 30),
approach and enter the Midē´wigân and the initiation begins.
No. 31 is the place of the sacred drum and those who are
detailed to employ the drum and rattles, while No. 32
indicates the officiating priests; No. 33 is the degree
post, surmounted by Ko-ko´-ko-o´, the Owl (No. 34). The post
is painted with vermilion, with small white spots all over
its surface, emblematic of the mī´gis shell. The line (No.
35) extending along the upper portion of the inclosure
represents the pole from which are suspended the robes,
blankets, kettles, etc., which constitute the fee paid to
the society for admission.
This degree is presided over and
guarded by the Panther Man´idō.
When the candidate has been
able to procure enough gifts to present to the society for
the second degree, he takes his drum and offers chants (No.
35) to Ki´tshi Man´idō for success. Ki´tshi Man´idō himself
is the guardian of the second degree and his footprints are
shown in No. 36. No. 37 represents the second degree
inclosure, and contains two sacred posts (Nos. 38 and 39),
the first of which is the same as that of the first degree,
the second being painted with white clay, bearing two bands
of vermilion, one about the top and one near the middle. A
small branch near the top is used, after the ceremony is
over, to hang the tobacco pouch on. No. 40 represents the
musicians and attendants; No. 41 the candidate upon his
knees; while Nos. 42, 43, 44, and 45 pictures the
officiating priests who surround him. The horizontal pole
(No. 46) has presents of robes, blankets, and kettles
suspended from it.
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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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