MALLERY.) SHAMAN LODGES. 493 
paper. A comparison made by Dr. Tyler of the pictorial alphabet to 
teach children, “A was an archer,” ete., 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 is what is 
called the trestle board of the Masonic order, which is printed and pub- 
lished and publicly exposed without exhibiting any of the secrets of the 
order, yet through its ideography it is practically useful to the esoteric 
members by assisting memory in details of ceremony and it also pre- 
vents deviation from the established ritual. 
Fig. 690, from Copway (d), gives the Ojibway char- 
acter for Grand Medicine lodge. 
Fig. 171, supra, is a reproduction, with description, of a birch-bark + 
record illustrating the alleged power of a Jéssakki/d, one who is also 
a Midée’ of the four degrees of the Medicine Society. 
Fig. 172, supra, represents, with explanations, a Jéssakki/d named 
Niwi’kki, curing a sick woman by sucking the demon 
through a bone tube. 
When the method of procedure of a Mide’ goes beyond \ 
the ordinary ceremonies, such as chanting prayers and iT] 
drumming, the use of the rattle, and the administration 
of magie medicines and exorcisms, it overlaps the pre- 
scribed formule of the Mide’win and partakes of the yy ¢o1—roage of 
rites of the Jéssakki/d or “Juggler.” aide. 
The lodge of the Midé’ is represented as in Fig. 691, 
the shaman himself being mdicated as sitting inside. 
The Jessakki/d represents his lodge or jugglery as 4 
shown in Fig, 692, the shaman being represented as sit- 
ting on the outside. The chief feature of the jugglery 
lodge is that the branch is always seen projecting trom the 
top of one of the vertical poles, which peculiarity exists 
in no other religious structure represented in pictorial pet aera Oey 
records. Jéssakki/d. 
The following group, including Figs. 693 to 697, gives several modes 
of illustrating the “‘making buffalo medicine” by the Dakotas and other 
tribes of the Great Plains. The main object was to bring the buffalo to 
where they could be hunted successfully, and incantations, with dancing 
and many ceremonies, were resorted to, as upon the buffalo the tribes de- 
pended not only for food but for most of the necessaries and conveni- 
ences of their daily life. The topie is referred to elsewhere in this 
paper, especially in Lone-Dog’s Winter Count for the year 181011. 
