It sometimes happens that a sick person can not be successfully
treated by the Midē´, especially
in the wig´iwam of the patient, when it becomes necessary for the
latter to be carried to the Midē´wigân and the services of the
society to be held. This course is particularly followed when the
sick person or the family can furnish a fee equivalent to the gift
required for initiation under ordinary circumstances.
It is believed, under such conditions, that the evil man´idōs
can be expelled from the body only in the sacred structure, at which
place alone the presence of Ki´tshi man´idō may be felt, after
invocation, and in return for his aid in prolonging the life of the
patient the latter promises his future existence to be devoted to
the practice and teachings of the Midē´wiwin. Before proceeding
further, however, it is necessary to describe the method pursued by
the Midē´ priest.
The first administrations may consist of mashki´kiwabūn´,
or medicine broth, this being the prescription of the Midē´ in the
capacity of mashki´kike´winĭ´nĭ,
or herbalist, during which medication he resorts to incantation and
exorcism, accompanying his song by liberal use of the rattle. As an
illustration of the songs used at this period of the illness, the
following is presented, the mnemonic characters being reproduced on
Pl. XVI, C. The singing is monotonous and doleful, though at times
it becomes animated and discordant.
Plate XVI.c. Mnemonic Song.
That which I live upon has been put on this dish by the
Ki´tshi man´idō provides the speaker with the necessary food
for the maintenance of life. The dish, or feast, is shown by
the concentric rings, the spirit’s arm is just below it.
I bring life to the people.
The speaker, as the impersonator of the sacred Otter, brings
life. The Otter is just emerging from the surface of the
water, as he emerged from the great salt sea before the
Âni´shi-nâ´beg, after having been instructed by Mi´nabō´zho
to carry life to them.
I can also take medicine from the lodge, or the earth
The Midē´’s arm is reaching down to extract magic remedies
from the earth. The four spots indicate the remedies, while
the square figure denotes a hole in the ground.
||Rest. During this interval the Midē´’s thoughts dwell
upon the sacred character of the work in which he is
It is all in my heart, the life.
The concentric circles indicates the mī´gis, life, within the heart,
the former showing radiating lines to denote its magic power.
The spirit saw me and sent me medicine from above.
The figure is that of Ki´tshi man´idō, who granted power to the
It is also on the trees, that from which I take life.
The tree bears “medicine” which the speaker has at his command, and
is enabled to use.
When the ordinary course of treatment fails to relieve the
patient the fact is made known to the Midē´ priests and he is
consequently taken to the Midē´wigân and laid upon blankets so that
part of his body may rest against the sacred Midē´ stone. Associate
Midē´ then attend, in consultation, with the Midē´-in-chief, the
other members present occupying seats around the walls of the
The accompanying lecture is then addressed to the sick person, viz:
||Mi-shosh´-yâ-gwa´ ga´-a-nin-nan´ gi´-de-wēn´-du-nŭn
ne´-tun-ga´-da-da-we´-in man´-i-dōmī´-gis. Kit´-ti-mâ´-gĭ-si
na-pĭsh-kâ-tshi-dŏsh ke´-a-yū´-ĭn-ki-go gŏt-tâ-sō-nĕn´,
mi´-a-shi´-gwa-gō-dĭn´-na-wât dzhi-ma´-di-a-kad´-dŏ-yōn bi-mâ-di-si-wĭn´.
The following is a free
translation of the above:
||The time of which I spoke to you has now arrived, and you may deem
it necessary to first borrow the sacred mī´gis.
Who are you that comes here as a supplicant? Sit down
opposite to me, where I can see you and speak to you, and
fix your attention upon me, while you receive life you must
not permit your thoughts to dwell upon your present
condition, but to support yourself against falling into
Now we are ready to try him; now we are ready to initiate
The reference to borrowing a mī´gis signifies that the
patient may have this mysterious power “shot into his body” where he
lies upon the ground and before he has arrived at the place where
candidates are properly initiated; this, because of his inability to
walk round the inclosure.
The last sentence is spoken to the assisting Midē´. The following
song is sung, the mnemonic characters pertaining thereto being
reproduced on Pl. XVI, D.
Plate XVI.d. Mnemonic Song.
||O-da´-pi-nŭng´-mung oâ´-ki-wen´-dzhi man´-i-dō
We are going to take the sacred medicine out of the ground.
[The speaker refers to himself and the assistants as resorting to
remedies adopted after consultation, the efficiency thereof
depending upon their combined prayers. The arm is represented as
reaching for a remedy which is surrounded by lines denoting soil.]
||We-a´-ki man´-i-dō we-an-gwĭs´.
The ground is why I am a spirit, my son.
The lower horizontal line is the earth, while the magic power which
he possesses is designated by short vertical wavy lines which reach
||Nish´-u-we-ni-mi´-qu nish´-u-we-ni-mi´-qu we´-gi ma´-ŏ-dzhig´.
The spirits have pity; the spirits have pity on me.
The Midē´ is supplicating the Midē´ spirits for aid in his wishes to
cure the sick.
||Kish´-u-we-ni-mi´-qu ki´-shi´-gŭng don´-dzhi-wa´-wa-mĭ
The spirits have pity on me; from on high I see you.
The sky is shown by the upper curved lines, beneath which the Midē´
is raising his arm in supplication.
My body is a spirit.
The Midē´ likens himself to the Bear man´idō, the magic powers of
which are shown by the lines across the body and short strokes upon
A little bird I am: I am the hawk.
Like the thunderer, he penetrates the sky in search of power and
||Man´-i-dō´ nu´-tu wa´-kan.
Let us hear the spirit.
The Ki´tshi man´idō is believed to make known his presence, and all
are enjoined to listen for such intimation.
||Ka´-nun-ta´-wa man´-i-dō´ wi´-da-ku-ē´, hē´, ki´-a-ha-mī´.
You might hear that he is a spirit.
The line on the top of the head signifies the person to be a
||Ka´-ke-na gus-sâ´ o´-mi-si´-nī´ na´-ēn.
I am afraid of all, that is why I am in trouble.
The Midē´ fears that life can not be prolonged because the evil
man´idōs do not appear to leave the body of the sick person. The arm
is shown reaching for mī´gis, or life, the strength of the
speaker’s, having himself received it four times, does not appear to
be of any avail.
Should the patient continue to show decided symptoms of increased
illness, the singing or the use of the rattle is continued until
life is extinct, and no other ceremony is attempted; but if he is no
worse after the preliminary course of treatment, or shows any
improvement, the first attendant Midē´ changes his songs to those of
a more boastful character. The first of these is as follows, chanted
repeatedly and in a monotonous manner, viz:
|I have changed my looks,
have changed my looks.
|[This refers to the appearance of the Midē´ stone which it is
believed absorbs some of the disease and assumes a change of color.]
Nish´-a-we´nī´, hū´, gū´, mi-dē´, wug, a-ne´-ma-bī´-tshig.
The Midē´ have pity on me, those who are sitting around, and those
who are sitting from us.
[The last line refers to those Midē´ who are sitting, though absent
from the Midē´wigân.]
The following illustrates the musical rendering:
A-si-na-bi-hŭ-i-ya, A-si-na-bi-hŭ-i-ya, A-si-na-bi-hŭ-i-ya hĭa,
A-si-na-bi-hŭ-i-ya, A-si-na-bi-hŭ-i-ya hĭa.
Nish-a-wi-in-hu gū, O-ko-mi-dē-wog hē, A-ne-ma-bi-tshig hē,
Nishawiinhu gū, O-ko-mi-dē-wog hē,
Nish-a-wi-ni-hu gŭ O-ko-mi-dē-wog hē.
As the patient continues to improve the song of the Midē´ becomes
more expressive of his confidence in his own abilities and
The following is an example in illustration, viz:
Ni-ne´-ta-we-hē´ wa-wâ´-bâ-ma´ man´-i-dō, wa-wâ´-bâ-ma´.
[I am the
only one who sees the spirit, who sees the spirit.]
I surpass him, I surpass him.
[The speaker overcomes the malevolent man´idō and causes him to take
Na´-sa-ni-nēn´-di-yan a-we´-si-yŏk´ no-gwe´-no´-wŏk.
See how I act, beasts I shoot on the wing.
[The signification of this is, that he “shoots at them as they fly,”
referring to the man´idōs as they escape from the body.]
The following is the musical notation of the above, viz:
Ni-ne-ta-we-hē wa-wâ´bâ-ma man-i-dō wa-wâ´-bâ-ma man-i-dō,
Ni-ne-ta-we-hē wa-wâ´-bâ-ma man-i-dō, wa-wâ´-bâ-ma man-i-dō.
Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a,
Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a,
Hen-ta-ne-we-a, Hen-ta-ne-we-a, Hen-ta-ne-we-a, hō.
Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya,
If the patient becomes strong enough to walk round the inclosure he
is led to the western end and seated upon a blanket, where he is
initiated. If not, the mī´gis is “shot into his body” as he reclines
against the sacred stone, after which a substitute is selected from
among the Midē´ present, who takes his place and goes through the
remainder of the initiation for him. Before proceeding upon either
course, however, the chief attendant Midē´ announces his
readiness in the following manner: Mi´-o-shi´-gwa, wi-kwod´-gi-o-wŏg´
ga-mâ´-dzhi-a-ka´-dŭng bi-mâ-di-si-wĭn´—“Now we are ready to escape
from this and to begin to watch life.” This signifies his desire to
escape from his present procedure and to advance to another course
of action, to the exercise of the power of giving life by
transferring the sacred mī´gis.
The remainder of the ceremony is then conducted as in the manner
described as pertains to the first degree of the Midē´wiwin.
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The Midē Wiwin or Grand Medicine Society, 1891
The Midē Wiwin or Grand Medicine Society