Seventh Annual Report Part 70

Ni-ne-ta-we-he wa-w-b-ma man-i-do, wa-w-b-ma.

[I am the only one who sees the spirit, who sees the spirit.]

Nin-da-ni-wi-a, nin-da-ni-wi-a.

I surpa.s.s him, I surpa.s.s him.

[The speaker overcomes the malevolent manido and causes him to take flight.]

Na-sa-ni-nen-di-yan a-we-si-yok no-gwe-no-wok.

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 manidos as they escape from the body.]

The following is the musical notation of the above, viz:

[Music: 285_3]

Ni-ne-ta-we-he wa-wb-ma man-i-do wa-w-b-ma man-i-do, Ni-ne-ta-we-he wa-w-b-ma man-i-do, wa-w-b-ma man-i-do.

[Music: 286_1]

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, ho.

[Music: 286_2]

Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, Na-sa-ni-nen-di-ya, Awasiyok, Nogwenowok.

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 migis is shot into his body as he reclines against the sacred stone, after which a subst.i.tute is selected from among the Mide present, who takes his place and goes through the remainder of the initiation for him. Before proceeding upon either course, however, the chief attendant Mide announces his readiness in the following manner: Mi-o-s.h.i.+-gwa, wi-kwod-gi-o-wog ga-m-dzhi-a-ka-dung bi-m-di-si-win--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 migis.

The remainder of the ceremony is then conducted as in the manner described as pertains to the first degree of the Midewiwin.

SUPPLEMENTARY NOTES.

PICTOGRAPHY.

Before concluding, it may be of interest to refer in some detail to several subjects mentioned in the preceding pages. The mnemonic songs are in nearly every instance incised upon birch bark by means of a sharp-pointed piece of bone or a nail. The inner surface of the bark is generally selected because it is softer than the reverse. Bark for such purposes is peeled from the trunk during the spring months. On the right hand upper corner of Pl. XIX is reproduced a portion of a mnemonic song showing characters as thus drawn. The specimen was obtained at White Earth, and the entire song is presented on Pl. XVI, C. A piece of bark obtained at Red Lake, and known to have been incised more than seventy years ago, is shown on the right lower corner of Pl. XIX. The drawings are upon the outer surface and are remarkably deep and distinct. The left hand specimen is from the last named locality, and of the same period, and presents pictographs drawn upon the inner surface.

[Ill.u.s.tration: Plate XIX.

Sacred Birch Bark Records.]

In a majority of songs the characters are drawn so as to be read from left to right, in some from right to left, and occasionally one is found to combine both styles, being truly boustrophic. Specimens have been obtained upon which the characters were drawn around and near the margin of an oblong piece of bark, thus appearing in the form of an irregular circle.

The pictographic delineation of ideas is found to exist chiefly among the shamans, hunters, and travelers of the Ojibwa, and there does not appear to be a recognized system by which the work of any one person is fully intelligible to another. A record may be recognized as pertaining to the Mide ceremonies, as a song used when hunting plants, etc.; but it would be impossible for one totally unfamiliar with the record to state positively whether the initial character was at the left or the right hand. The figures are more than simply mnemonic; they are ideographic, and frequently possess additional interest from the fact that several ideas are expressed in combination. Col. Garrick Mallery, U.S. Army, in a paper ent.i.tled Recently Discovered Algonkian Pictographs, read before the American a.s.sociation for the Advancement of Science, at Cleveland, 1888, expressed this fact in the following words:

It is desirable to explain the mode of using the Mide and other bark records of the Ojibwa and also those of other Algonkian tribes to be mentioned in this paper. The comparison made by Dr. E. B. Tylor of the pictorial alphabet to teach children A was an archer, etc., is not strictly appropriate in this case. The devices are not only mnemonic, but are also ideographic and descriptive. They are not merely invented to express or memorize the subject, but are evolved therefrom. To persons acquainted with secret societies a good comparison for the charts or rolls would be what is called the tressel board of the Masonic order, which is printed and published and publicly exposed without exhibiting any of the secrets of the order, yet is not only significant, but useful to the esoteric in a.s.sistance to their memory as to degrees and details of ceremony.

A more general mode of explaining the so-called symbolism is by a suggestion that the charts of the order or the song of a myth should be likened to the popular ill.u.s.trated poems and songs lately published in Harpers Magazine for instance, Sally in our Alley, where every stanza has an appropriate ill.u.s.tration. Now, suppose that the text was obliterated forever, indeed the art of reading lost, the ill.u.s.trations remaining, as also the memory to many persons of the ballad. The ill.u.s.trations kept in order would supply always the order of the stanzas and also the general subject-matter of each particular stanza and the latter would be a reminder of the words. This is what the rolls of birch bark do to the initiated Ojibwa, and what Schoolcraft pretended in some cases to show, but what for actual understanding requires that all the vocables of the actual songs and charges of the initiation should be recorded and translated. This involves not only profound linguistic study, but the revelation of all the mysteries.

In other instances the literation in the aboriginal language of the nonesoteric songs and stories and their translation is necessary to comprehend the devices by which they are memorized rather than symbolized. Nevertheless, long usage has induced some degree of ideography and symbolism.

[Ill.u.s.tration: Plate XX.

Sacred Bark Scroll and Contents.]

On Pl. XX are presented ill.u.s.trations of several articles found in a Mide sack which had been delivered to the Catholic priest at Red Lake over seventy years ago, when the owner professed Christianity and forever renounced (at least verbally) his pagan profession. The information given below was obtained from Mide priests at the above locality. They are possessed of like articles, being members of the same society to which the late owners of the relics belonged. The first is a birch-bark roll, the ends of which were slit into short strips, so as to curl in toward the middle to prevent the escaping of the contents. The upper figure is that of the Thunder G.o.d, with waving lines extending forward from the eyes, denoting the power of peering into futurity. This character has suggested to several Mide priests that the owner might have been a Mide-Jessakkid. This belief is supported by the actual practice pursued by this cla.s.s of priests when marking their personal effects. The lower figure is that of a buffalo, as is apparent from the presence of the hump. Curiously enough both eyes are drawn upon one side of the head, a practice not often followed by Indian artists.

The upper of the four small figures is a small package, folded, consisting of the inner sheet of birch-bark and resembling paper both in consistence and color. Upon the upper fold is the outline of the Thunder bird. The next two objects represent small boxes made of pine wood, painted or stained red and black. They were empty when received, but were no doubt used to hold sacred objects. The lowest figure of the four consists of a bundle of three small bags of cotton wrapped with a strip of blue cloth. The bags contain, respectively, love powder, hunters medicine--in this instance red ocher and powdered arbor vit leaves--and another powder of a brownish color, with which is mixed a small quant.i.ty of ground medicinal plants.

The roll of birch-bark containing these relics inclosed also the skin of a small rodent (Spermophilus sp.?) but in a torn and moth-eaten condition. This was used by the owner for purposes unknown to those who were consulted upon the subject. It is frequently, if not generally, impossible to ascertain the use of most of the fetiches and other sacred objects contained in Mide sacks of unknown owners.h.i.+p, as each priest adopts his own line of practice, based upon a variety of reasons, chiefly the nature of his fasting dreams.

Fancy sometimes leads an individual to prepare medicine sticks that are of curious shape or bear designs of odd form copied after something of European origin, as exemplified in the specimen ill.u.s.trated on. Pl. XXI, Nos. 1 and 2, showing both the obverse and reverse. The specimen is made of ash wood and measures about ten inches in length. On the obverse side, besides the figures of man-idos, such as the Thunder bird, the serpent, and the tortoise, there is the outline of the sun, spots copied from playing cards, etc.; upon the reverse appear two spread hands, a bird, and a building, from the top of which floats the American flag.

This specimen was found among the effects of a Mide who died at Leech Lake, Minnesota, a few years ago, together with effigies and other relics already mentioned in another part of this paper.

MUSIC.

In addition to the examples of Indian music that have been given, especially the songs of shamans, it may be of interest to add a few remarks concerning the several varieties of songs or chants. Songs employed as an accompaniment to dances are known to almost all the members of the tribe, so that their rendition is nearly always the same.

Such songs are not used in connection with mnemonic characters, as there are, in most instances, no words or phrases recited, but simply a continued repet.i.tion of meaningless words or syllables. The notes are thus rhythmically accentuated, often accompanied by beats upon the drum and the steps of the dancers.

An example of another variety of songs, or rather chants, is presented in connection with the reception of the candidate by the Mide priest upon his entrance into the Midewign of the first degree. In this instance words are chanted, but the musical rendition differs with the individual, each Mide chanting notes of his own, according to his choice or musical ability. There is no set formula, and such songs, even if taught to others, are soon distorted by being sung according to the taste or ability of the singer. The musical rendering of the words and phrases relating to the signification of mnemonic characters depends upon the ability and inspired condition of the singer; and as each Mide priest usually invents and prepares his own songs, whether for ceremonial purposes, medicine hunting, exorcism, or any other use, he may frequently be unable to sing them twice in exactly the same manner.

Love songs and war songs, being of general use, are always sung in the same style of notation.

The emotions are fully expressed in the musical rendering of the several cla.s.ses of songs, which are, with few exceptions, in a minor key.

Dancing and war songs are always in quick time, the latter frequently becoming extraordinarily animated and boisterous as the partic.i.p.ants become more and more excited.

Mide and other like songs are always more or less monotonous, though they are sometimes rather impressive, especially if delivered by one sufficiently emotional and possessed of a good voice. Some of the Mide priests employ few notes, not exceeding a range of five, for all songs, while others frequently cover the octave, terminating with a final note lower still.

The statement has been made that one Mide is unable either to recite or sing the proper phrase pertaining to the mnemonic characters of a song belonging to another Mide unless specially instructed. The representation of an object may refer to a variety of ideas of a similar, though not identical, character. The picture of a bear may signify the Bear manido as one of the guardians of the society; it may pertain to the fact that the singer impersonates that manido; exorcism of the malevolent bear spirit may be thus claimed; or it may relate to the desired capture of the animal, as when drawn to insure success for the hunter. An Indian is slow to acquire the exact phraseology, which is always sung or chanted, of mnemonic songs recited to him by a Mide preceptor.

[Ill.u.s.tration: Plate XXI.

Mide Relics from Leech Lake.]

An exact reproduction is implicitly believed to be necessary, as otherwise the value of the formula would be impaired, or perhaps even totally destroyed. It frequently happens, therefore, that although an Indian candidate for admission into the Midewiwin may already have prepared songs in imitation of those from which he was instructed, he may either as yet be unable to sing perfectly the phrases relating thereto, or decline to do so because of a want of confidence. Under such circ.u.mstances the interpretation of a record is far from satisfactory, each character being explained simply objectively, the true import being intentionally or unavoidably omitted. An Ojibwa named Little Frenchman, living at Red Lake, had received almost continuous instruction for three or four years, and although he was a willing and valuable a.s.sistant in other matters pertaining to the subject under consideration, he was not sufficiently familiar with some of his preceptors songs to fully explain them. A few examples of such mnemonic songs are presented in ill.u.s.tration, and for comparison with such as have already been recorded. In each instance the Indians interpretation of the character is given first, the notes in brackets being supplied in further explanation. Pl. XXII, A, is reproduced from a birch-bark song; the incised lines are sharp and clear, while the drawing in general is of a superior character. The record is drawn so as to be read from right to left.

[Ill.u.s.tration]

From whence I sit.

[The singer is seated, as the lines indicate contact with the surface beneath, though the latter is not shown. The short line extending from the mouth indicates voice, and probably signifies, in this instance, singing.]

[Ill.u.s.tration]

The big tree in the center of the earth.

[It is not known whether or not this relates to the first destruction of the earth, when Minabozho escaped by climbing a tree which continued to grow and to protrude above the surface of the flood. One Mide thought it related to a particular medicinal tree which was held in estimation beyond all others, and thus represented as the chief of the earth.]

[Ill.u.s.tration]

I will float down the fast running stream.

[Strangely enough, progress by water is here designated by footprints instead of using the outline of a canoe. The etymology of the Ojibwa word used in this connection may suggest footprints, as in the Delaware language one word for river signifies water road, when in accordance therewith footprints would be in perfect harmony with the general idea.]

[Ill.u.s.tration]

The place that is feared I inhabit, the swift-running stream I inhabit.

[The circular line above the Mide denotes obscurity, i.e., he is hidden from view and represents himself as powerful and terrible to his enemies as the water monster.]

[Ill.u.s.tration]

You who speak to me.

[Ill.u.s.tration]

I have long horns.

[The Mide likens himself to the water monster, one of the malevolent serpent manidos who antagonize all good, as beliefs and practices of the Midewiwin.]