DExsMuRE] CHIPPEWA MUSIC 15 



of the Mkle'wiwm they bear an oecuit signifieance. Many of the 

 words used in the Mide' songs are unknown in the conversational 

 Chippewa of the present time. This fact has made it difficult to secure 

 satisfactory translations of these songs. Nine or ten interpreters 

 have been employed on many of them, the final translation being 

 made by three particularly efficient interpreters in consultation with 

 two, members of the Mide'wiwin. By this method it has been possi- 

 ble to reach the idea underlying the song. 



A Mide' song is not considered complete unless the syllables lio ho 

 ho ho are repeatedly given at the close. When singing these songs 

 into the phonograph the singers have often requested a signal, so that 

 they might be sure to record these syllables before the blank was 

 filled. If necessary they leave a rendition of the song unfinished 

 in order to record them ; some give them also before singing the song. 



A member of the Mide'wlwln usually begins his performance by 

 drumming rapitUy; then he gives the ejaculations, or speaks to the 

 Mide' manido' or makes some remarks concerning the song he is about 

 to sing; after this he si^igs the song, the beat of the drum being continu- 

 ous throughout. The drum appears to be an independent expression, 

 as in a large majority of instances the metric unit of the drum is 

 different from that of the voice. (See p. 11.) 



The songs of the Mide'wiwin are estimated as several hundred in 

 number. Some have a direct ceremonial use, as in the initiation of 

 members; others are connected with the use of "medicine," the song 

 being sung when results are to be accomplished by ' ' spirit power ; ' ' 

 and other songs are known as ni'miwHg' , or dancing songs. Certain 

 ceremonial songs are grouped in series of eight or ten, the members of 

 the Mide'wiwin dancing during the last half of the series. 



In the words of these songs the ancient teachings and beliefs of 

 the Mide' are preserved. The words of the songs frequently furnish 

 the texts for discourses by the Mide'wini'ni. In some of the series of 

 songs it is the custom that one song be sung by each man, who fol- 

 lows the song with a discourse based on it. 



Many of the songs are taught only to those who pay for the privi- 

 lege of learning them, and all the songs are recorded in mnemonics on 

 strips of birch bark. This record serves as a reminder of the essential 

 idea of the song and is different in its nature from our system of 

 printing. The Indian picture preserves the idea of the song, while 

 our printed page preserves the words which are supposed to express 

 the idea but which often express it very imperfectly.'* 



"The drawings for songs contained in this paper were made as follows (serial numbers used): Draw- 

 ings for songs nos. 1, 4, 81-88 hy O'dgnl' gto ; those for songs nos. 16-24 by De'bwawfin'dtlnk ; those for 

 songs nos. 65-69 by Be'clgwi'wizans, and that for song no. 75 by Manido'gielgo'kwe— all of whom sang 

 the songs. The drawings for songs nos. 2, 3, 5-15, 25-64, 70-80 (except no. 75), 89-107 were the work of 

 Na'wajHjigo'kwe, who sang only a portion of the songs but made the drawings for the remainder on 

 hearing the phonograph records of the songs. 



