﻿hofpman] 
  EXPLANATION 
  OF 
  SANDY 
  LAKE 
  CHAKT. 
  181 
  

  

  green 
  across 
  the 
  forehead. 
  Either 
  of 
  these 
  was 
  also 
  employed 
  as 
  a 
  

   sign 
  of 
  mourning 
  by 
  one 
  whose 
  son 
  has 
  been 
  intended 
  for 
  the 
  priest- 
  

   hood 
  of 
  the 
  Mide'wiwin, 
  but 
  special 
  reference 
  to 
  this 
  will 
  be 
  given 
  

   in 
  connection 
  with 
  the 
  ceremony 
  of 
  the 
  Dzhibai' 
  Mid<~'wigan, 
  or 
  Gin 
  >st 
  

   Society. 
  

  

  On 
  PI. 
  vin 
  is 
  presented 
  a 
  reduced 
  copy 
  of 
  the 
  Mide' 
  chart 
  made 
  

   by 
  Ojibwa, 
  a 
  Mide' 
  priest 
  of 
  the 
  fourth 
  degree 
  and 
  formerly 
  a 
  

   member 
  of 
  the 
  society 
  of 
  the 
  Sandy 
  Lake 
  band 
  of 
  the 
  Mississippi 
  

   Ojibwa. 
  The 
  illustration 
  is 
  copied 
  from 
  his 
  own 
  chart 
  which 
  he 
  

   received 
  in 
  1833 
  in 
  imitation 
  of 
  that 
  owned 
  by 
  his 
  father, 
  Me'tosM'- 
  

   kn'sh; 
  and 
  this 
  last 
  had 
  been 
  received 
  from 
  Lake 
  Superior, 
  presum- 
  

   ably 
  La 
  Pointe, 
  ninny 
  years 
  before. 
  

  

  The 
  illustration 
  of 
  the 
  four 
  degrees 
  are 
  here 
  represented 
  in 
  profile, 
  

   and 
  shows 
  higher 
  artistic 
  skill 
  than 
  the 
  preceding 
  copies 
  from 
  Red 
  

   Lake, 
  and 
  Mille 
  Lacs. 
  

  

  The 
  information 
  given 
  by 
  Ojibwa, 
  regarding 
  the 
  characters 
  is 
  as 
  

   follows: 
  

  

  When 
  Ki'tshi 
  Man'ido 
  had 
  decided 
  to 
  give 
  to 
  the 
  Ani'shina 
  beg 
  the 
  rites 
  of 
  the 
  

   Mide'wiwin, 
  he 
  took 
  his 
  Mide' 
  drum 
  and 
  sang, 
  calling 
  upon 
  the 
  other 
  Man'idos 
  to 
  

   to 
  join 
  him 
  and 
  to 
  hear 
  what 
  he 
  was 
  going 
  to 
  do. 
  No. 
  1 
  represents 
  the 
  abode 
  in 
  the 
  

   sky 
  of 
  Ki'tshi 
  Man 
  ido, 
  No. 
  2, 
  indicating 
  the 
  god 
  as 
  he 
  sits 
  drumming, 
  No. 
  3. 
  the 
  

   small 
  spots 
  surrounding 
  the 
  drum 
  denoting 
  the 
  mi'gis 
  with 
  which 
  everything 
  about 
  

   him 
  is 
  covered. 
  The 
  Mide' 
  Man'idos 
  came 
  to 
  him 
  in 
  his 
  Mide 
  wigan 
  (No. 
  4), 
  eleven 
  

   of 
  which 
  appear 
  upon 
  the 
  inside 
  of 
  that 
  structure, 
  while 
  the 
  ten 
  — 
  all 
  but 
  himself 
  — 
  

   upon 
  the 
  outside 
  (Nos. 
  5 
  to 
  14) 
  are 
  represented 
  as 
  descending 
  to 
  the 
  earth, 
  charged 
  

   with 
  the 
  means 
  of 
  conferring 
  upon 
  the 
  Ani 
  shinabe'g 
  the 
  sacred 
  rite. 
  In 
  the 
  Mide'- 
  

   wigan 
  (No. 
  4) 
  is 
  shown 
  also 
  the 
  sacred 
  post 
  (No. 
  15) 
  upon 
  which 
  is 
  perched 
  K6-ko- 
  

   ko-6' 
  — 
  the 
  Owl 
  (No. 
  16). 
  The 
  line 
  traversing 
  the 
  structure, 
  from 
  side 
  to 
  side, 
  

   represents 
  the 
  trail 
  leading 
  through 
  it, 
  while 
  the 
  two 
  rings 
  (Nos. 
  17 
  and 
  18) 
  upon 
  the 
  

   right 
  side 
  of 
  the 
  post 
  indicate 
  respectively 
  the 
  spot 
  where 
  the 
  presents 
  are 
  deposited 
  

   and 
  the 
  sacred 
  stone 
  — 
  this 
  according 
  to 
  modern 
  practices. 
  

  

  When 
  an 
  Indian 
  is 
  prepared 
  to 
  reeive 
  the 
  rights 
  of 
  initiation 
  he 
  prepares 
  a 
  wig'i- 
  

   wam 
  (No. 
  19) 
  in 
  which 
  he 
  takes 
  a 
  steam 
  bath 
  once 
  each 
  day 
  for 
  four 
  successive 
  days. 
  

   The 
  four 
  baths 
  and 
  four 
  days 
  are 
  indicated 
  by 
  the 
  number 
  of 
  spots 
  at 
  the 
  floor 
  of 
  

   the 
  lodge, 
  representing 
  stones. 
  The 
  instructors, 
  employed 
  by 
  him, 
  and 
  the 
  officiat- 
  

   ing 
  priests 
  of 
  the 
  society 
  are 
  present, 
  one 
  of 
  which 
  (No. 
  20) 
  may 
  be 
  observed 
  upon 
  the 
  

   left 
  of 
  the 
  wig 
  i 
  warn 
  in 
  the 
  act 
  of 
  making 
  an 
  offering 
  of 
  smoke, 
  while 
  the 
  one 
  to 
  the 
  

   right 
  (No. 
  21) 
  is 
  drumming 
  and 
  singing. 
  The 
  four 
  officiating 
  priests 
  are 
  visible 
  to 
  

   either 
  side 
  of 
  the 
  candidate 
  within 
  the 
  structure. 
  The 
  wig'iwams 
  (Nos. 
  22, 
  23, 
  24, 
  

   and 
  25) 
  designate 
  the 
  village 
  habitations. 
  

  

  In 
  the 
  evening 
  of 
  the 
  day 
  preceding 
  the 
  initiation, 
  the 
  candidate 
  (No. 
  26) 
  visits 
  his 
  

   instructor 
  (No. 
  27) 
  to 
  receive 
  from 
  him 
  final 
  directions 
  as 
  to 
  the 
  part 
  to 
  be 
  enacted 
  

   upon 
  the 
  following 
  day. 
  The 
  candidate 
  is 
  shown 
  in 
  the 
  act 
  of 
  carrying 
  with 
  him 
  

   his 
  pipe, 
  the 
  offering 
  of 
  tobacco 
  being 
  the 
  most 
  acceptable 
  of 
  all 
  gifts. 
  His 
  

   relatives 
  follow 
  and 
  carry 
  the 
  goods 
  and 
  other 
  presents, 
  some 
  of 
  which 
  are 
  sus- 
  

   l>ended 
  from 
  the 
  branches 
  of 
  the 
  Mide 
  tree 
  (No. 
  28) 
  near 
  the 
  entrance 
  of 
  the 
  first 
  

   degree 
  structure. 
  The 
  instructor's 
  wig'iwam 
  is 
  shown 
  at 
  No. 
  29, 
  the 
  two 
  dark 
  cir- 
  

   cular 
  spots 
  upon 
  the 
  floor 
  showing 
  two 
  of 
  the 
  seats, 
  occupied 
  by 
  instructor 
  and 
  pupil. 
  

   The 
  figure 
  No. 
  27 
  has 
  his 
  left 
  arm 
  elevated, 
  denoting 
  that 
  his 
  conversation 
  pertains 
  

   to 
  Ki 
  tslii 
  Man 
  ido, 
  while 
  in 
  his 
  right 
  hand 
  he 
  holds 
  his 
  Mide 
  drum. 
  Upon 
  the 
  fol- 
  

  

  