﻿172 
  THE 
  MIDK 
  WIWIN 
  OF 
  THE 
  OJIBWA. 
  

  

  9, 
  10, 
  11, 
  12, 
  and 
  13 
  denote 
  the 
  sacred 
  drum, 
  which 
  may 
  be 
  used 
  by 
  

   him 
  during 
  his 
  initiation, 
  while 
  Nos. 
  14, 
  15, 
  16, 
  and 
  17 
  denote 
  that 
  

   he 
  was 
  one 
  of 
  the 
  four 
  officiating 
  priests 
  of 
  the 
  Mide'wigan 
  at 
  his 
  

   place 
  of 
  residence. 
  Each 
  of 
  these 
  figures 
  is 
  represented 
  as 
  holding 
  

   t 
  heir 
  sacred 
  bags 
  as 
  during 
  the 
  ceremonies. 
  No. 
  18 
  denotes 
  the 
  path 
  

   he 
  lias 
  been 
  pursuing 
  since 
  he 
  became 
  a 
  Midi"', 
  while 
  at 
  Nos. 
  19 
  and 
  

   20 
  diverging 
  lines 
  signify 
  that 
  his 
  course 
  is 
  beset 
  with 
  temptations 
  

   and 
  enemies, 
  as 
  referred 
  to 
  in 
  the 
  description 
  of 
  the 
  Red 
  Lake 
  chart, 
  

   PI. 
  in 
  A. 
  

  

  The 
  remaining 
  objects 
  found 
  among 
  the 
  effects 
  of 
  the 
  Mide' 
  re- 
  

   ferred 
  to 
  will 
  be 
  described 
  and 
  figured 
  hereafter. 
  

  

  The 
  diagram 
  represented 
  on 
  PI. 
  IV 
  is 
  a 
  reduced 
  copy 
  of 
  a 
  record 
  

   made 
  by 
  Sikas'sige, 
  a 
  Mille 
  Lacs 
  Ojibwa 
  Mide' 
  of 
  the 
  second 
  degree, 
  

   now 
  resident 
  at 
  White 
  Earth. 
  

  

  The 
  chart 
  illustrating 
  pictorially 
  the 
  general 
  plan 
  of 
  the 
  several 
  

   degrees 
  is 
  a 
  copy 
  of 
  a 
  record 
  in 
  the 
  possession 
  of 
  the 
  chief 
  Mide' 
  at 
  

   Mille 
  Lacs 
  in 
  1830, 
  at 
  which 
  time 
  Sikas'sige, 
  at 
  the 
  age 
  of 
  10 
  years, 
  

   received 
  his 
  first 
  degree. 
  For 
  a 
  number 
  of 
  years 
  thereafter 
  Sikas'- 
  

   sige 
  received 
  continued 
  instruction 
  from 
  his 
  father 
  Baie'dzhek, 
  and 
  

   although 
  he 
  never 
  publicly 
  received 
  advancement 
  beyond 
  the 
  second 
  

   degree 
  of 
  the 
  society, 
  his 
  wife 
  became 
  a 
  fourth 
  degree 
  priestess, 
  at 
  

   whose 
  initiation 
  lie 
  was 
  permitted 
  to 
  be 
  present. 
  

  

  Since 
  his 
  residence 
  at 
  White 
  Earth 
  Sikas'sige 
  has 
  become 
  one 
  of 
  

   the 
  officiating 
  priests 
  of 
  the 
  society 
  at 
  that 
  place. 
  One 
  version 
  given 
  

   by 
  him 
  of 
  the 
  origin 
  of 
  the 
  Indians 
  is 
  presented 
  in 
  the 
  following 
  tra- 
  

   dition, 
  a 
  pictorial 
  representation 
  having 
  also 
  been 
  prepared 
  of 
  which 
  

   PI. 
  v 
  is 
  a 
  reduced 
  copy: 
  

  

  In 
  the 
  beginning. 
  Dzhe 
  Man'ido 
  (No. 
  1), 
  made 
  the 
  Mide' 
  Man'idos. 
  He 
  first 
  

   created 
  two 
  men 
  (Nos. 
  2 
  and 
  ?>), 
  and 
  two 
  women 
  (Nos. 
  4 
  and 
  5); 
  but 
  they 
  had 
  no 
  

   power 
  of 
  thought 
  or 
  reason. 
  Then 
  Dzhe 
  Man'ido 
  (No. 
  1) 
  made 
  them 
  rational 
  beings. 
  

   He 
  took 
  them 
  in 
  his 
  hands 
  so 
  that 
  they 
  should 
  multiply; 
  he 
  paired 
  them, 
  and 
  from 
  

   this 
  sprung 
  the 
  Indians. 
  When 
  there 
  were 
  people 
  he 
  placed 
  them 
  upon 
  the 
  earth, 
  

   but 
  he 
  soon 
  observed 
  that 
  they 
  were 
  subject 
  to 
  sickness, 
  misery, 
  and 
  death, 
  and 
  

   that 
  unless 
  he 
  provided 
  them 
  with 
  the 
  Sacred 
  Medicine 
  they 
  would 
  soon 
  become 
  

   extinct. 
  

  

  Between 
  the 
  position 
  occupied 
  by 
  Dzhe 
  Man'ido 
  and 
  the 
  earth 
  were 
  four 
  lesser 
  

   spirits 
  (Nos. 
  6, 
  7, 
  8, 
  and 
  9) 
  with 
  whom 
  Dzhe 
  Man'ido 
  decided 
  to 
  commune, 
  and 
  to 
  

   impart 
  to 
  them 
  the 
  mysteries 
  by 
  which 
  the 
  Indians 
  could 
  be 
  benefited. 
  So 
  he 
  first 
  

   spoke 
  to 
  a 
  spirit 
  at 
  No. 
  li, 
  and 
  told 
  him 
  all 
  he 
  had 
  to 
  say, 
  who 
  in 
  turn 
  communi- 
  

   cated 
  the 
  same 
  in 
  formation 
  to 
  No. 
  7. 
  and 
  he 
  in 
  turn 
  to 
  No. 
  s, 
  who 
  also 
  communed 
  

   with 
  No. 
  i). 
  They 
  all 
  met 
  in 
  council, 
  and 
  determined 
  to 
  call 
  in 
  the 
  four 
  wind 
  gods 
  

   at 
  Nos. 
  Ill, 
  11. 
  12, 
  and 
  13. 
  After 
  consulting 
  as 
  to 
  what 
  would 
  be 
  best 
  for 
  the 
  com- 
  

   fort 
  and 
  welfare 
  of 
  the 
  Indians, 
  these 
  spirits 
  agreed 
  to 
  ask 
  Dzhe 
  Man'ido 
  to 
  com- 
  

   municate 
  the 
  Mystery 
  of 
  the 
  Sacred 
  Medicine 
  to 
  the 
  people. 
  

  

  Dzhe 
  Man'ido 
  then 
  went 
  to 
  the 
  Sun 
  Spirit 
  (No. 
  11) 
  and 
  asked 
  him 
  to 
  go 
  to 
  the 
  

   earth 
  and 
  instruct 
  the 
  people 
  as 
  had 
  been 
  decided 
  upon 
  by 
  the 
  council. 
  The 
  Sun 
  

   Spirit, 
  in 
  the 
  form 
  of 
  a 
  little 
  boy, 
  went 
  to 
  the 
  earth 
  and 
  lived 
  with 
  a 
  woman 
  (No. 
  15) 
  

   who 
  had 
  a 
  little 
  boy 
  of 
  her 
  own. 
  

  

  This 
  family 
  went 
  away 
  in 
  the 
  autum 
  to 
  hunt, 
  and 
  during 
  the 
  winter 
  this 
  woman's 
  

  

  