The Midewiwin or Grand Medicine Society of the Ojibwa | Page 8

the latter, by the aid of his superior man?��idos, becomes aware of, and averts such premeditated injury. It sometimes happens that the demon possessing a patient is discovered, but the Mid?��?�� alone has the power to expel him. The exorcism of demons is one of the chief pretensions of this personage, and evil spirits are sometimes removed by sucking them through tubes, and startling tales are told how the J??s?��sakk??d?�� can, in the twinkling of an eye, disengage himself of the most complicated tying of cords and ropes, etc. The lodge used by this class of men consists of four poles planted in the ground, forming a square of three or four feet and upward in diameter, around which are wrapped birch bark, robes, or canvas in such a way as to form an upright cylinder. Communion is held with the turtle, who is the most powerful man?��id? of the J??s?��sakk??d?��, and through him, with numerous other malevolent man?��id?s, especially the Animiki?��, or thunder-bird. When the prophet has seated himself within his lodge the structure begins to sway violently from side to side, loud thumping noises are heard within, denoting the arrival of man?��id?s, and numerous voices and laughter are distinctly audible to those without. Questions may then be put to the prophet and, if everything be favorable, the response is not long in coming. In his notice of the J??s?��sakk??d?��, Schoolcraft affirms[7] that a�?while he thus exercises the functions of a prophet, he is also a member of the highest class of the fraternity of the Mid?��win--a society of men who exercise the medical art on the principles of magic and incantations.a� The fact is that there is not the slightest connection between the practice of the J??s?��sakk??d?�� and that of the Mid?��?��wiwin, and it is seldom, if at all, that a Mid?��?�� becomes a J??s?��sakk??d?��, although the latter sometimes gains admission into the Mid?��?��wiwin, chiefly with the intention of strengthening his power with his tribe.
[Footnote 7: Op. cit., vol. 5, p. 423.]
The number of individuals of this class who are not members of the Mid?��?��wiwin is limited, though greater than that of the W?��b??n??��. An idea of the proportion of numbers of the respective classes may be formed by taking the case of Menomoni Indians, who are in this respect upon the same plane as the Ojibwa. That tribe numbers about fifteen hundred, the Mid?��?�� Society consisting, in round numbers, of one hundred members, and among the entire population there are but two W?��b??n??�� and five J??s?��sakk??d?��.
It is evident that neither the W?��b??n??�� nor the J??s?��sakk??d?�� confine themselves to the mnemonic songs which are employed during their ceremonial performances, or even prepare them to any extent. Such bark records as have been observed or recorded, even after most careful research and examination extending over the field seasons of three years, prove to have been the property of W?��b??n??�� and J??s?��sakk??d?��, who were also Mid?��?��. It is probable that those who practice either of the first two forms of ceremonies and nothing else are familiar with and may employ for their own information certain mnemonic records; but they are limited to the characteristic formul?| of exorcism, as their practice varies and is subject to changes according to circumstances and the requirements and wants of the applicant when words are chanted to accord therewith.
Some examples of songs used by J??s?��sakk??d?��, after they have become Mid?��?��, will be given in the description of the several degrees of the Mid?�� a�?wiwin.
There is still another class of persons termed Mashk???��k?-k?��?��win?-n?-, or herbalists, who are generally denominated a�?medicine men,a� as the Ojibwa word implies. Their calling is a simple one, and consists in knowing the mysterious properties of a variety of plants, herbs, roots, and berries, which are revealed upon application and for a fee. When there is an administration of a remedy for a given complaint, based upon true scientific principles, it is only in consequence of such practice having been acquired from the whites, as it has usually been the custom of the Catholic Fathers to utilize all ordinary and available remedies for the treatment of the common disorders of life. Although these herbalists are aware that certain plants or roots will produce a specified effect upon the human system, they attribute the benefit to the fact that such remedies are distasteful and injurious to the demons who are present in the system and to whom the disease is attributed. Many of these herbalists are found among women, also; and these, too, are generally members of the Mid?��?��wiwin. In Fig. 1 is shown an herbalist preparing a mixture.
[Illustration: Fig. 1.--Herbalist preparing medicine and treating patient.]
The origin of the Mid?��?��wiwin or Mid?��?�� Society, commonly, though erroneously, termed Grand Medicine Society, is buried in obscurity. In the Jesuit Relations, as early as 1642, frequent