DEN'SMORE] CHIPPEWA MUSIC 21 



is worn around the neck of the person working the charm, who fre- 

 quently sings the song which is supposed to make the charm effective. 



If the intention is to work an evil charm the method of procedure 

 is somewhat similar. An effort is made to secure some personal 

 possession, to which the medicine is applied; if this is impossible, 

 the medicine is applied to a wooden effigy of the person, and the man 

 working the charm sets this figure before him as he sings the songs 

 of cursing. The medicines used in connection with these songs are 

 said to be powerful and subtle vegetable poisons. 



It is believed that if a Mide'winf ni has in his possession any article 

 belonging to a person he can work at any time whatever charm he likes 

 upon that person. It is said that the singer breathes upon his medi- 

 cine bag before working a charm. 



A detailed account of the use of medicine in connection with cer- 

 tain songs is given at the close of this section. 



One of the songs used at the dance which follows a Mide' ceremony 

 expresses the idea of a contest between two members of the Mide'- 

 wiwin to determine whose medicine is the stronger, the result of the 

 contest to be determined by the effects produced by the two medicines. 



The strength of his medicine is the measure of the power of a 

 Mide'wlnrnl. 



Origin 



Narrative by Na^waji^bioo^kwe ("woman dwelling among the rocks")" 



The Chippewa believe in many manido^, or spirits. The highest of them all is 

 called Kijie' manido', literally translated, "Uncreated Spirit." Those connected 

 with the MTde^ are (1) Mide^ manido^, the Mide^ spirit, and (2) four manido^, one at 

 each point of the compass. These are called WabCniunk'daci' manido^, the East 

 spirit; Ca^wanunk^daci' manido^, the South spirit; Ningabi^anfink^daci^ manido', 

 the West spirit; and Kiwe^dlnunk^daci^ manido^, the North spirit. In the Mide^ 

 it is also the belief that there are four "layers" beneath the earth and four above 

 the earth. These "layers," or planes, are distinct from each other. 



Originally all the inhabitants of the earth (Chippewa Indians) who were to learn 

 the Mide^ lived on Madeline island, in Lake Superior, and in that portion of the 

 country. They were selected by the Mide^ manido^ to be taught the Mide^ religion. 



There was first a consultation among the four manido^ (East, South, West, and 

 North). This took place at the center of the earth, not under the earth, but at some 

 place far away. There they sat together and talked and decided to teach the Mide^ 

 to these particular Indians. 



So the East manido^ was selected to go among these Indians and teach them. 

 Before he left the others he told them that they must get everything ready and 

 decide exactly how the Mide^ should be taught to the Indians. Of course the 

 East manido^ could not approach the Indians in his spirit form, so he was born of 

 an old woman who had lived with her husband all her life but had had no children. 

 This old couple lived on Madeline island. 



a The narrator is a prominent member of the Mlde'wlwln on the White Earth reservation in Minnesota. 

 The narrative was interpreted by Mrs. Mary Warren English, sister of William Warren, the author of 

 "History of the Ojibwa," and is given in the exact words of the interpreter. An Indian who is familiar 

 with the MIde' traditions on the Bois Fort reservation states that this is substantially the belief held 

 there concerning the origin of the Mlde'. 



