5O8 PICTURE-WRITING OF THE AMERICAN INDIANS. 
ducing music to the movements of the shaman during his incantations 
in exorcising the “evil spirit” supposed to have possession of the pa- 
tient; e, visitors and friends of the afflicted seated around the walls of 
the lodge; /, the shaman represented in making his incantations; g, 
the patient seated upon the floor of the lodge; h represents the sha- 
man in another stage of the ceremonies, driving out of the patient the 
“evil being ;” 7, another figure of the patient—from his head is seen to 
issue a line connecting it with j; j, the “evil spirit” causing the sick- 
ness; k, the shaman in the act of driving the “evil being” out of the 
iodge—in his hands are sacred objects, his personal fetich, in which the 
power lies; l, the flying “evil one;” m, n, are assistants to the shaman 
stationed at the entrance to hit and hasten the departure of the evil 
being. 
The writer in examination at three reservations in Wisconsin ob- 
tained information concerning the Midé’ ceremonies additional to the 
details described by Dr. Hoffman (a) and by others quoted in the present 
work. The full ceremonies of the Midé’ lodges, which the more south- 
ern Ojibwa, who speak English, translate as “grand medicine,” were 
performed twice a year—in the fall and in the spring. Those in the 
spring were of a rejoicing character, to welcome the return of the good 
spirits; those in the fall were in lamentation for the departure of the 
beneficent and the arrival of the maleficent spirits. The drums were 
beaten four days and nights before the dance, which lasted for a whole 
day. After the dance twelve selected persons built a lodge, about the 
center of which they placed stones which had been heated, and dancing 
went on around it until the stones were moistened and cooled by the 
sweat of the performers. Singing, or more properly chanting, regu- 
lated the rhythm of the dances, although, perhaps, in the order of 
evolution the dance was prior to the chant. These ceremonies were 
performed by the body of the people, and were independent of the 
initiations in the secret order. With regard to the candidates who 
passed the initiations, it was mentioned as an undisputed fact that they 
always became stronger and better men, perhaps because only those 
succeeded who had the requisite strength of mind and body to endure 
the various ordeals and to pass examination in the mysteries. In 
pictography the spring and the fall, the drums and the steaming stones, 
the dancing forms and the open chanting mouth are shown. 
Catlin (a4) gives an account of Kee-an-ne-kuk, the foremost man, who, 
though a Kickapoo, was commonly called the Shawnee Prophet, and 
also the following deseription relating to Fig. 715, painted by that 
author in 1831: 
Ah-ton-we-tuck, The-Cock-Turkey, is another Kickapoo of some distinetion and a 
disciple of the [Shawnee] Prophet, in the attitude of prayer, which he is reading oft 
from characters cut upon a stick that he holds in his hand. It was told to me in 
the tribe by the traders (though I am afraid to vouch for the whole truth of it) that 
while a Methodist preacher was soliciting him for permission to preach in his vil- 
lage, the Prophet refused him the privilege, but secretly took him aside and sup- 
