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case may be, in full communion and fellowship. The new members, in company with the old, now go round the bower in single file, knocking members down promiscuously by thrusting their medicine bags at them (plate XXXI). After continuing this exercise for some time, refreshments are brought in, of which they all partake. Dog's flesh is always a component part of the dish served on these occasions. After partaking of the feast they generally continue the dance and other exercises for several hours. The drum and rattle are the musical instruments used at this feast. The most perfect order and decorum are observed throughout the entire ceremony. The members of this society are remarkably strict in their attendance at this feast. Nothing but sickness is admitted as an excuse for not complying with an invitation to attend. Members sometimes travel 50 miles, and even farther, to be present at a feast when invited.

The secret of the society is kept sacred. It is remarkable that neither want nor a thirst for whisky will tempt the members of this society to part with their medicine bags.

Whether these medicine men possess the secret of mesmerism or magnetic influence, or whether the whole system is a humbug and imposition, is difficult to determine. A careful observation of the ceremonies of this order for six years has been unable to detect the imposition, if there be one; and it is unreasonable to suppose that an imposition of this character could be practiced for centuries without detection. There is no doubt that the tribe generally believe that their medicine men possess great power.1

This ceremonial, which appears from all available evidence to have been originally an Algonquian production, seems to have made its impress upon the cult ceremonies of, or perhaps even to have been adopted by, other tribes. When Carver2 met with the Naudowessies (Sioux), he "found that the nations to the westward of the Mississippi, and on the borders of Lake Superior" still continued the "use of the Pawwaw or Black dance," which partook of the character of the jugglers' performances, as he speaks of "the devil being raised in this dance by the Indians." He next refers to the society of the "WakonKitchewah," or "Friendly Society of the Spirit," which is composed of persons of both sexes, but such only as are of exceptional character, and who receive the approbation of the whole body. His description. is sufficiently intelligible to show that the ceremonial was that of the Algonquian medicine society, though it has been greatly perverted, as practiced even in former times by the Ojibwa and Menomini Indians. The assemblage occurred at about 12 oclock, when the sun was near the zenith, which they consider a good omen. The chiefs were dressed in their best apparel, in long robes, and painted. In the words of this author

When the assembly was seated and silence proclaimed, one of the principal chiefs arose, and in a short but masterly speech informed his audience of the occasion of their meeting. He acquainted them that one of their young men wished to be admitted into their society, and taking him by the hand presented him to their view, asking them at the same time whether they had any objection to his becoming one of their community.

No objection being made, the young candidate was placed in the center and four of the chiefs took their stations close to him. After exhorting him by turns not to

1 Schoolcraft, Inform. Ind. Tribes, pt. iii, Philadelphia. 1853, pp. 286–288, pl. xxxi.

2 Travels through the Interior Parts of North-America, London, 1778, p. 270 et seq.

faint under the operation he was about to go through, but to behave like an Indian and a man, two of them took hold of his arms and caused him to kneel; another placed himself behind him so as to receive him when he fell, and the last of the four retired to the distance of about 12 feet from him, exactly in front.

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This disposition being completed, the chief that stood before the kneeling candidate began to speak to him with an audible voice. He told him that he himself was now agitated by the same spirit which he should in a few moments communicate to him; that it would strike him dead, but that he would instantly be restored again to life; to this he added that the communication, however terrifying, was a necessary introduction to the advantages enjoyed by the community into which he was on the point of being admitted.

As he spoke this he appeared to be greatly agitated, till at last his emotions became so violent that his countenance was distorted and his whole frame convulsed. At this juncture he threw something that appeared both in shape and color like a small bean at the young man, which seemed to enter his mouth, and he instantly fell as motionless as if he had been shot. The chief that was placed behind him received him in his arms, and by the assistance of the other two laid him on the ground to all appearance bereft of life.

Having done this, they immediately began to rub his limbs and to strike him on the back, giving him such blows as seemed more calculated to still the quick than to raise the dead. During these extraordinary applications the speaker continued his harangue, desiring the spectators not to be surprised, or to despair of the young man's recovery, as his present inanimate situation proceeded only from the forcible operation of the spirit on faculties that had hitherto been unused to inspirations of this kind.

The candidate lay several minutes without sense or motion, but at length, after receiving many violent blows, he began to discover some symptoms of returning life. These, however, were attended with strong convulsions and an apparent obstruction in his throat. But they were soon at an end, for having discharged from his mouth the bean, or whatever it was that the chief had thrown at him, but which on the closest inspection I had not perceived to enter it, he soon after appeared to be tolerably recovered. He then also charged the newly

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elected brother to receive with humility and to follow with punctuality the advice of his elder brethren.

All those who had been admitted within the rails now formed a circle around their new brother, and, the music striking up, the great chief sung a song, celebrating as usual their martial exploits.

The only music they make use of is a drum, which is composed of a piece of a hollow tree curiously wrought, and over one end of which is strained a skin. This they beat with a single stick, and it gives a sound that is far from harmonious, but it just serves to beat time with. To this they sometimes add the chichicoe, and in their war dances they likewise use a kind of fife, formed of a reed, which makes a shrill harsh noise.

The whole assembly were by this time united, and the dance began. Several singers assisted the music with their voices, and the women joining in the chorus at certain intervals, they produce together a not unpleasing but savage harmony. This was one of the most agreeable entertainments I saw whilst I was among them.

I could not help laughing at a singular childish custom I observed they introduced into this dance, and which was the only one that had the least appearance of conjuration. Most of the members carried in their hands an otter or marten's skin, which, being taken whole from the body and filled with wind, on being compressed made a squeaking noise through a small piece of wood organically formed and fixed in its mouth. When this instrument was presented to the face of any of the company, and the sound emitted, the person receiving it instantly fell down to appear

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ance dead. Sometimes two or three, both men and women, were on the ground together; but immediately recovering, they rose up and joined again in the dance. This seemed to afford even the chiefs themselves infinite diversion.1

CEREMONIES OF 1891

During the summer of 1891, when the time arrived for holding a meeting of the Mitä'wit, I again visited Keshena. The promoter of the ceremony was Äkwine'mi Mo'sihât, who desired to present as a candidate his nephew, son of his lately deceased sister. The usual arrangements respecting the sending of invitations and the designation of assistant mitä'wok were made; and two or three days before the holding of the ceremony Mo'sihât, accompanied by his wife and a few friends, went to the ground selected and prepared to erect the mitä/wikŏ'mik. The poles were cut and planted along the outline of the oblong structure projected, and both the vertical ones, which were arched across and secured to those on the opposite side, as well as the horizontal rods, were all tied securely together by means of strips of basswood bark. The interior bark only is used; it is made soft and pliable by soaking in boiling water, after which it is split into strands of a finger's width. This process of bark stripping is illustrated in plate x.

The mitä/wikŎ'mik was placed so as to extend north-and-south instead of east-and-west as directed according to the ritual. The reason given for this departure was that the place selected for the ceremony was the most favorable that could be found convenient to the grave; and as the grave of the deceased (in whose memory the feast as usual was given) was south of this spot it was necessary to have the traditional "western end" of the structure directed toward the grave. Thus the actual south was the ceremonial west. and was so treated and considered throughout the performance.

The chief mitä'wok at this ceremony were, for the first four, as follows: (1) Äkwine'mi Mo'sihât; (2) Nio'pet; (3) Ni'aqtawâ'pomi; and (4) Naq'pote. The second set consisted of (1) Mai'akině'u'; (2) Kowâ'pemi'u; (3) Shu'nien; and (4) Kimē'ân. All of the preceding were Menomini excepting Kowâ'pemi'u, who was a Potawatomi. Another set of four had been designated, but, as they were unavoidably prevented from reporting in time, substitutes were appointed for the first night's service. The recitations relating to the gifts, the tobacco, and the food prepared for the visitors, began as before, all in accordance with the injunctions of Mä'näbush. The tradition relating to the birth of Mä'näbush was somewhat different from that of the preceding year, as it was given by Shu'nien. Nio'pet chanted the following version of the genesis:

"There was an o.d woman, named Noko'mis, who had an unmarried daughter. The daughter gave birth to twin boys, one of whom died, as did also the mother.

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