Gi-zhik-e ka-hwe da-mu-ne.

The sky is what I am telling you about.

[The sky and the earth united by a pathway of possible rain.]

[Music: 207_2]

Kizhigawid munede, Kizhigawid munede, Kizhigawid Kizhi-gawi-d, Kizhi-gawi-d munede, Kizhigawid munede.

[Ill.u.s.tration]

Wa-ne-o-ho ne-ge-shi-go-ni Ko-sa-we, he, wa-ni-sha-na.

We have lost the sky [it becomes dark].

[Clouds obscure the sky, and the arm of the Mide is reaching up into it for its favor of clear weather.]

[Music: 208_1]

Waneo-ho he ne-ge-shi-go-ni, Wane-o-ho-he ne-ge-shi-go-ni, Kosawe ne he wanishi-na-ha, waneo-ho-he ne-ge-shi-go-ni.

[Ill.u.s.tration]

Wi-tshi-hi-na-ne-he, ne, ko, ho.

ne-ni-wi-tshi-nan.

I am helping you.

[The Otter-skin Mide sack is held up to influence the Otter Spirit to aid them.]

[Music: 208_2]

Witshihinanehe ne ko ho, neniwitshinan, witshihinanehe ne ko ho. U-a-ni-ma we u-a-ni-ma we henigwish.

[Ill.u.s.tration]

U-a-ni-ma, we, he-ni-gwish.

I have made an error [in sending].

[The Otter-skin Mide sack has failed to produce the desired effect.]

[Ill.u.s.tration]

Rest.

The Mide women who have gathered without the lodge now begin to dance as the song is renewed.

[Ill.u.s.tration]

Na-nin-de, he, he-yo-ya, ne.

I am using my heart.

[Refers to sincerity of motives in practice of Mide ceremony.]

[Ill.u.s.tration]

Yo-na-hish-i-me-a-ne, he.

y-na-hish-a-me-a-ne, he.

What are you saying to me, and I am in my senses?

[Ill.u.s.tration]

Man-i-do, he ne, me-de-we, e.

The spirit wolf.

[One of the malevolent spirits who is opposed to having the ceremony is a.s.sisting the evil manidos in causing the sky to be overcast.]

[Ill.u.s.tration]

Wen-tshi-o-ne-se he, ne, wen-tshi-o-ne-se he.

I do not know where I am going.

[The Mide is in doubt whether to proceed or not in the performance of initiation.]

[Ill.u.s.tration]

Mi-shok-kwo-ti-ne be-wa-ne, ni-bin-zhi man-i-do i-ya-ne.

I depend on the clear sky.

[To have the ceremony go on. Arm reaching toward the sky for help.]

[Ill.u.s.tration]

Ke-me-ni-na-ne a-no-e a-sho-we me-no-de ki-man-i-do.

I give you the other village, spirit that you are.

[That rain should fall anywhere but upon the a.s.semblage and Midewign.]

[Ill.u.s.tration]

Tshing-gwe-o-de

: ge.

The thunder is heavy.

[The Thunder Bird, who causes the rain.]

[Transcribers Note: The long gap followed by ge is not explained in the text. It may refer to the structure of the song.]

[Ill.u.s.tration]

We-ka-ka-no, ho shi-a-de.

We are talking to one another.

[The Mide communes with Kitshi Manido; he is shown near the sky; his horns denoting superior wisdom and power, while the lines from the mouth signify speech.]

In case the appearance of the sky becomes sufficiently favorable the initiation begins, but if it should continue to be more unfavorable or to rain, then the song termed the Rain Song is resorted to and sung within the inclosure of the Midewign, to which they all march in solemn procession. Those Mide priests who have with them their Mide drums use them as an accompaniment to the singing and to propitiate the good will of Kitshi Manido. Each line of the entire song appears as an independent song, the intervals of rest varying in time according to the feelings of the officiating priest.

The words of the song are known to most of the Mide priests; but, as there is no method of retaining a set form of musicial notation, the result is entirely individual and may vary with each singer, if sung independently and out of hearing of others; so that, under ordinary circ.u.mstances, the priest who leads off sings through one stanza of the song, after which the others will readily catch the notes and accompany him. It will be observed, also, that the words as spoken vary to some extent when chanted or sung.

If this song does not appear to bring about a favorable change the priests return to their respective wigiwams and the crowd of visitors disperses to return upon the first clear day.

INITIATION OF CANDIDATE.

If, however, the day be clear and promising the candidate goes early to the sweat-lodge, where he is joined by his preceptor, and later by the officiating priest. After all preliminaries have been arranged and the proper time for regular proceedings has arrived, the preceptor sings the following song (Pl. X, C), the musical notation of which varies according to his feelings, clearly showing that there is no recognized method of vocal delivery, as is the case with the music of dancing songs:

[Ill.u.s.tration]

Kan-do-e-a-ne, to-e-a-ne kan-do-e-a-ne, in-nin-ni man-e-do-e.

The spirit man is crying out.

[The head of the Mide, a synonym of Kitshi Manido. The voice lines show spots denoting intensity of accentuation, and that Kitshi Manido is pleased to look with favor upon the proceedings.]

[Ill.u.s.tration]

Ya-ni-ne, na, tshi-mo-te, he, Talking around in various sections.

[The voice lines, as in the preceding figure, extending downward from the mouth to either side, have spots upon them to indicate talks in various directions addressed to the Mide.]

[Ill.u.s.tration]

Man-e-do, we, he, pe-me-so-wa.

The spirit is flying.

[The Thunder Bird, who causes the rain, is away at some remote place.]