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possessed the ability to become a successful warrior or a great medicine-man ; 
furthermore, that talents require cultivating, and that no extraordinary 
psychological experience can take the place of training and effort. So they 
tried to direct the children in their fasting and visions, as a European parent 
tries to guide his son in the choice of a vocation; and they interpreted the 
vision as a direct message from the supernatural world that sometimes 
revealed the fitting vocation, and always gave assurance of help or success 
provided the child scrupulously obeyed the proper instructions and under- 
went the appropriate training. For a boy did not become a great warrior 
or medicine-man immediately after his vision, but prepared and trained 
for the calling until he was mature and ready to “ graduate.’’ 
The child’s vision meant more than this, however. The Parry 
Islanders believed that it bestowed on him special protection, and imparted 
to him special power. Henceforth he was the ward of his manido, on 
which he could call for aid in times of emergency and danger. “ My 
manido, help me. You promised me your aid long ago. Now I need you.” 
“ Once a lad in a vision brought a great serpent up onto the shore of the lake 
and received from it a medicine that would save him in times of danger. Some 
years later he was travelling with a band of Indians in twenty canoes when they 
were overtaken by a violent storm. His mother upbraided him, saying ‘ Are we 
all to perish here because you failed to receive a blessing during your fast ’? The 
youth sat silent, but presently he asked for his medicine-bag, and, taking out of it 
some object, commanded the waters to be still. Immediately the water became 
calm around his own canoe and nine others; but his power did not enable him 
to save the remaining ten, which capsized. All their occupants perished except 
three children, who, through blessings they also had received during their fasts, 
drifted to shore unharmed” (Mary Sugedubj. 
There lives on Parry island today an old Indian who is reputed to 
have power over trains. 
“Several times this man has fallen into a drunken sleep on the railway track 
leading to Depot Harbour, and the train has halted in front of him even without 
the application of the brakes. Once he woke up just as the train reached him and 
pushed the engine back with his foot. He did not ask for this power, when he 
fasted in his youth, but for long life and protection in time of danger. The 
dangers he has encountered hitherto have come from trains, against which his 
blessing has always protected him” (Jonas King and Pegahmagabow). 
Nevertheless, this increment of power thus placed at the Indian’s 
command was by no means inexhaustible. It was for emergencies only, 
and would speedily wear out if invoked too frequently. An Indian who 
had received a promise of aid from thunder might summon it two or 
three times during his lifetime, but no oftener; otherwise he would 
overstrain his power, and arouse the jealousy of the supernatural world. 
Even a medicine-man’s power was limited; he could not practise his art 
continuously, or effect more than about one cure a month. The Parry 
Islanders relate many stories of medicine-men who perished from neglect 
of this precaution. 
“Brown Thunder ( ozawinimki ; the thunder-clouds that look brown or yellow, 
and send forth a penetrating thunder that turns people brown) was a great medicine- 
man who cured many sick people. He cured a sick girl at Mikoganda island, and 
travelled with her people to lake Superior. He cured also a man who fell sick 
during the journey. On reaching lake Superior he found, in a large camp of 
