Read the entry note first. Not a fable — an Anishinaabe ontology carried as story. Come in to wonder.
⚠️ Draft — under many eyes. Converted and readable; not yet finally vetted, and it will wear the word draft for a good while, on purpose. Living, not final.
(Ojibwe title not printed in 1919 — English-only header; left for M.)
NOTES ON THE MYSTIC RITE.
Narrated by Penesi — Series 2 (Nos. 4–43), Fort William (per Jones Part II Introduction p. ix; not credited on the story page itself).
from Ojibwa Texts collected by William Jones (1919).
(1) Ningạtibādcîm kā∙i∙jinōndạmān äjiwäba‘k ī∙i∙’ᵘ midēwiwin. Ni‘tạm ‘aᵉa’ᵘ kā∙u∙ji‘tōd ī∙i∙’ᵘ mîdēwiwin ‘aᵉa’ᵘ ạnicinābä. Awiya ningī‘pi∙u∙disī‘k, ningīwîndạmāk äjiwäbạtogwän midēwiwin. Ningīki‘kinō∙a∙māg ka‘kina äjiwäba‘k midēwiwin tcigaski‘tōyān midēwiwin.
Ningad-dibaajim gaa-izhi-noondamaan ezhiwebak i’iw midewiwin. Nitam a’aw gaa-ozhitood i’iw midewiwin a’aw anishinaabe. Awiya ningii-bi-odisik, ningii-wiindamaag ezhiwebadogwen midewiwin. Ningii-gikinoo’amaag gakina ezhiwebak midewiwin ji-gashkitooyaan midewiwin.
I will give an account¹ of what I have learned concerning the way of the mystic rite. The one that in the beginning founded the mystic rite was a man. By a certain one was I visited, by him was imparted to me the knowledge of what the mystic rite meant. By him was I taught everything appertaining to the mystic rite, to the end that I might become a member of the mystic society.
Ningad-dibaajim (I shall relate it) gaa-izhi-noondamaan (what I have come to understand) ezhiwebak i’iw midewiwin (of how the midewiwin goes). Nitam (first of all) a’aw gaa-ozhitood i’iw midewiwin (the one who made the midewiwin) a’aw anishinaabe (was a person). Awiya ningii-bi-odisik (a certain one came to visit me), ningii-wiindamaag (he told me of it) ezhiwebadogwen midewiwin (however the midewiwin might be). Ningii-gikinoo’amaag (he taught me) gakina ezhiwebak midewiwin (all that pertains to the midewiwin) ji-gashkitooyaan midewiwin (that I might be able to carry the midewiwin).
¹ This narrative deals with general information on the mystic rite, and with the narrator’s experience as a member of the Society. Both are interwoven without discrimination; and the whole discourse goes with a birch-bark chart in the American Museum of Natural History, New York City (Cat. No. 50: 5663. See Plate I; diagram, pp. 322, 323). — editor’s note, foot of p. 320. ningad-dibaajim — the dibaajim- “I relate” frame opens the account (genre dibaajimowin; recurs §9, §12). mîdēwiwin — printed with î here beside midēwiwin elsewhere in the line; both kept. ezhiwebadogwen — dubitative -dogwen, drafted.
(2) Nackä mī∙u∙wä a‘ki ka‘kina änigu‘kwāg, mī∙u∙’ midämạnidō kā∙i∙dunk. Kayädạc owä misiwä änigu‘kwāg kistcigạmi mī ‘aᵉa’ᵘ midämạnidō ningī∙i∙‘k. Mīnawā uwä kīcig mīgu u täbicink midämạnido, mī∙i∙’ᵘ gā∙i∙cit; o∙o∙mā‘ⁿ dạc änigo‘kwāg, o gījik. Mīziwä ayāwạn wändānimak mī∙i∙mā‘ⁿ ayāwād mạnitōg,— wâbạnunk, minawā câwạnunk, minawa nīngābī∙a∙nunk, mīnawā gīwädinunk; mīwaninu’ nīwin undinūn awacimä mä‘tcāgin. Mīnawā nîsawaya∙ī∙ kīwädinunk wâbạnunk, mīnawā nisawaya∙ī∙ wâbạnunk câwạnunk, mīnawā câwanunk nīngābi∙a∙nunk nisawaya∙ī∙, minawā nīngābi∙a∙nunk kīwädinunk nisawaya∙ī∙. Mī∙i∙’ᵘ cwāswi undinūn ayāmạga‘kin, päpa‘kān ijiwäbạdōn; ānawi pājigwạn u∙u∙ a‘ki.
*Nashke mii owe aki gakina enigokwaag, mii ow mide-manidoo gaa-idoong. Gaye dash owe misiwe enigokwaag gichigami mii a’aw mide-manidoo, ningii-ig. Miinawaa owe giizhig miigo o dabishkinh mide-manidoo, mii iw gaa-izhi-id; o’omaa dash enigokwaag, o giizhig. Misiwe ayaawan wendaanimag mii imaa ayaawaad manidoog,— waabanong, miinawaa zhaawanong, miinawaa ningaabii’anong, miinawaa giiwedinong; miiwaninw niiwin ondinoon awashime mejaagin. Miinawaa nisawayi’ii giiwedinong waabanong, miinawaa nisawayi’ii waabanong zhaawanong, miinawaa zhaawanong ningaabii’anong nisawayi’ii, miinawaa ningaabii’anong giiwedinong nisawayi’ii. Mii iw nishwaaswi ondinoon ayaamagakin, baapakaan izhiwebadoon; aanawi bezhigwan o’ow aki.**
Behold, this earth in all its length and breadth, such is what is meant as the mystic manitou.² So likewise this sea throughout its whole extent, it is the mystic manitou, so I was told. Furthermore, this sky, that too does the mystic manitou overspread, such was what he told me; and this is the extent (of the mystic rite), as wide as the limits of this sky. At every place from whence blow the winds is where the manitous are,—at the east, and at the south, and at the west, and at the north; these are the four sources of the wind that are more manifest. Next is the region between the north and east, then between the east and south, then between the south and west, then between the west and north.³ These are the eight regions from whence blow the winds, each different from the other; while, on the other hand, this earth is as one.
Nashke (behold) mii owe aki gakina enigokwaag (this whole earth, the full extent of it), mii ow mide-manidoo gaa-idoong (that is what is called the mide-manidoo). Gaye dash owe misiwe enigokwaag gichigami (and so too this whole sea throughout) mii a’aw mide-manidoo (is the mide-manidoo), ningii-ig (so was I told). Miinawaa owe giizhig miigo o dabishkinh mide-manidoo (and this sky too the mide-manidoo overspreads), mii iw gaa-izhi-id (so he told me); o’omaa dash enigokwaag, o giizhig (and here is its extent, this sky). Misiwe ayaawan wendaanimag* (everywhere they are, those I think on) mii imaa ayaawaad manidoog (there is where the manidoog are),— waabanong (at the east), miinawaa zhaawanong (and at the south), miinawaa ningaabii’anong (and at the west), miinawaa giiwedinong (and at the north); miiwaninw niiwin ondinoon (those are the four from which they come) awashime mejaagin (the more manifest ones). Miinawaa nisawayi’ii giiwedinong waabanong (and in between north and east), miinawaa nisawayi’ii waabanong zhaawanong (and in between east and south), miinawaa zhaawanong ningaabii’anong nisawayi’ii (and in between south and west), miinawaa ningaabii’anong giiwedinong nisawayi’ii (and in between west and north). Mii iw nishwaaswi ondinoon ayaamagakin (those are the eight from which they come), baapakaan izhiwebadoon (each different one from another); aanawi bezhigwan o’ow aki (yet this earth is as one).
² Another way of saying that all nature is manito (1–8, diagram). — editor’s note, foot of p. 320. ³ This is a characteristic passage, and illustrates a type of expression much employed by members of the Mystic Rite Society. The neophyte may want to know wherein regions, aside from direction, differ from another, and just what is meant by saying that the earth is as one. To get an answer one must pay, and here is where it pays to be a priest. — editor’s note, foot of pp. 320–321. mide-manidoo — “the mystic manitou”; the midä- (mide) element compounded on manidoo, drafted, flagged. gaa-idoong / gaa-izhi-id / ningii-ig — the impersonal/inverse “as it is said / he told me / I was told,” drafted. dabishkinh “overspreads/reaches” (§2) — stem uncertain, flagged. miiwaninw niiwin ondinoon — “those four are the sources (of wind),” drafted; me’jaagin “the more manifest” flagged. nishwaaswi “eight” (printed cwäswi) — the four cardinals + four inter-cardinals; cf. the diagram (Plate I, 1–8).
(3) Mīzawädạc a‘kīng icpîming gayä gayä kistcigạming ki∙ạ∙sāwạg mạnidōg käbisindawātcig ạnicinābän. Ka‘kina gayä a‘kīng äyāmạga‘k udacindānāwa īgi’ᵘ mädäwiwād anicinābäg, mämindagä iwidi wâbạnung, mī∙i∙wide ayāmaga‘k kā‘pi∙ū∙ndcipād ‘aᵉa’ᵘ kā‘piki‘kina∙o∙mawāgät; mī∙i∙widi nībawit midämạnido, mī∙i∙diw pā∙u∙ndci māda‘kidäk madōdusạnạn kāyābạdcitōwād anicinābäg wāmidēwiwādcin.
*Mii zawe dash akiing ishpiming gaye gaye gichigamiing gii-asaawag manidoog ge-bizindawaajig anishinaaben. Gakina gaye akiing eyaamagak odazhindaanaawa igiw medewiwaad anishinaabeg, memindage iwidi waabanong, mii iwide eyaamagak gaa-bi-onjibaad a’aw gaa-bi-gikinoo’amawaaged; mii iwidi niibawid mide-manidoo, mii idiw baa-onji madaki’idek madoodiswanan gaa-aabajitoowaad anishinaabeg waa-midewiwaadin.**
Now, everywhere on the earth, and up above, and in the sea, have been placed the manitous that shall listen to the people. And about everything that is on the earth do the people speak when they perform the mystic rite, especially of yonder place at the east, for it was from thence that came the one⁴ who taught (the mystic rite); at that place⁵ stands a mystic manitou, it is from thence standing in line that the (row of) sweat-lodges extend which the people use whenever they perform the mystic rite.¹
Mii zawe dash akiing ishpiming gaye gaye gichigamiing (now everywhere on the earth, and above, and in the sea) gii-asaawag manidoog (the manidoog have been placed) ge-bizindawaajig anishinaaben (those who shall listen to the people). Gakina gaye akiing eyaamagak (and all that is on the earth) odazhindaanaawa igiw medewiwaad anishinaabeg (the people speak of, when they perform the midewiwin), memindage iwidi waabanong (especially over at the east), mii iwide eyaamagak gaa-bi-onjibaad (that is the place whence came) a’aw gaa-bi-gikinoo’amawaaged* (the one who came to teach it); mii iwidi niibawid mide-manidoo (there is where a mide-manidoo stands), mii idiw baa-onji madaki’idek madoodiswanan (and from there extends the row of sweat-lodges) gaa-aabajitoowaad anishinaabeg waa-midewiwaadin (which the people use whenever they would hold the midewiwin).
⁴ Referring to the mystic Otter (10, diagram), that was sent to teach the mystic rite; or, as the Ojibwas put it symbolically, “to bring life.” — editor’s note, foot of p. 321. ⁵ The top of the four worlds are above another; from the first, a bottom world, came the mystic rite. — editor’s note, foot of p. 321. (foot of p. 325) the lodge of the mystic rite; and the path of life, the path followed by the mystic Otter bringing the rite, is lined with sweat-lodges. gayä gayä — “gaye” printed twice in succession (dittography suspect; preserved). madaki’idek / madoodiswanan — the sweat-lodge run, drafted; ge-bi-onjibaad / gaa-bi-gikinoo’amawiget the come-from / came-to-teach changed-conjuncts, drafted. §3 spans p320 ll.17–20 + p324 ll.1–2 (the diagram, Plate I, is printed between in pp. 322–323).
(Plate I) The birch-bark chart of the mystic rite is printed here, across pp. 322–323 (Plate I) — the diagram itself is an illustration, read in place (M.’s eye). Jones prints beneath it an EXPLANATION OF DIAGRAM, keyed to the chart’s numbered figures, given here as the English layer.
EXPLANATION OF DIAGRAM (see Plate I). — Outer circle is the world (a‘ki). 1. Kīwädin = north. 2. Cãwạno = south. 3. Wâbạnung = east. 4. Nigābi∙ạ∙nung = west. 5. Nisawaya∙i∙ wâbạnung kīwädenung = northeast. 6. Nisawaya∙i∙ cãwạnunk negābianuk = southwest. 7. Nisawaya∙i∙ nīgābianung kīwädinung = northwest, the wind the most feared, called also nickạwäg ạdōn = strong wind. The lines and circles before the mound represent much wind. 8. Nisawaya∙i∙ wâbạnunk cãwạnunk = southeast. All the above places are a symbol that manitous dwell everywhere. 9. Windīgō, called also päbōno‘kyä, ruler of the winter region (“he who makes winter”). 10. Nigik = otter. 11. Mōns = moose. 12. Ma‘kwa = bear. 13. Midēwineni, one of the ruling manidos of the midewiwin. 14. Madōdusạnan are four sweat-lodges, which must first be entered before entering the midē-lodge. 15. Adi‘kamāg = caribou-fish = whitefish. 16. Kinōnjä = (pike) pickerel (“long-nose”). 17. Nạmä = sturgeon. 18. Nī‘ka = goose. 19. Namāgus = trout. 20. Kū‘kūkuhu = owl. 21. Nincip = mallard (? aninicip L.L.). 22. Pi‘kwakōcip = whistle-duck, arrow-head duck. 23. Kinugwä∙u∙wäcip = long-neck duck (“red-head duck”). 24. Adcidcāk = crane. 25. Wäwībigwängä = teel-duck (has red head, rather long legs, is not swimmer, but stays near water). 26. Mānk = coon; mānkwak = pl. 27. Mīgis = cowry shell. 28. Mīgis = wampum. 29. Tạgwāgicip = fall duck. 30. Mäskinō‘ⁿgä = muskalonge, a kind of pickerel, large, overgrown. 31. Mängamāgus = speckled trout. 32. Migizi = bald eagle. 33. Ānzik = fish-duck (anzikwạg). 34. Wâbạnzik = whitefish-duck. 35. Mbänābä nibänābä = a kind of bear-bird (?) (larger than sturgeon, spouts water up, found in Lake Superior). 36. Cīdaᵉ = pelican (looks like sea-gull; catches fish and holds it in a rack under the neck; Lake Superior). 37. Kayäck = sea-gull. 38. Nīgābi∙ạ∙nisi = westerner (fowl L.L.). 39. Cigāg = skunk. 40. Ami‘k = beaver. 41. Pîjyᵘ = lynx. 42. Wâbōs = rabbit. 43. Adi‘k = caribou. 44 omitted. 45–48. Pạgidcigạnan = goods, presents. 49. Anicinābä medäwi = a person performs the mystic rite (T.M.). 50. Same act as 49. 51 and 53. Aki‘kōk, tcībä‘kwan = ? 52. Midēwagān nugisạg asämā gayä = mystic lodge, wampum beads, and tobacco (T.M.). The rectangle represents the lodge of the midewiwin. The winding paths about the circles within are the courses taken in the dance.
(Plate I is the birch-bark chart of the mystic rite — an illustration printed across pp. 322–323, read in place; M.’s eye. The numbered Explanation above is Jones’s and the editor’s identification of the chart’s figures; it is editorial English. The bilingual figure-labels — the directions, the otter, the animals, the megis and wampum, the lodge — are banked in the review log as lexical data and are kept OUT of the rule-grade lexicon, being editorial label-glosses rather than narrative attestations.)
¹ Probably Leech Lake. ² 44 omitted. — editor’s notes at the foot of pp. 322–323. cãwạno / cãwạnunk “south” — the ã is a printed glyph (Jones’s nasal a in the south-word), preserved. Figures 49–52 carry “(T.M.)” — Truman Michelson’s identifications. 51 and 53 “Aki‘kōk, tcībä‘kwan” are marked “?” in the print (uncertain even to the editor).
(4) Minawā mi‘tig päda‘kizut, midäwā‘tig; mī∙i∙dac imā‘ⁿ cigwa ändạguk midēwigạmik, miziwä inạmun mī‘kạna i∙i∙mā‘ⁿ wīgiwâmink. Imā‘ⁿ dec ābi‘tawind mī∙i∙mā‘ⁿ ka‘kina ạsindwā midäwayānạg, mīgīsạg, kạckibidāgạnạg, asämā, kayä anōtcigägō wänicicink; oda‘tōnāwa inā pạgidcigäwinạn.
Miinawaa mitig badaki’izod, midewaatig; mii dash imaa zhigwa endagok midewigamig, misiwe inamon miikana i’imaa wiigiwaaming. Imaa dash aabita’ond mii imaa gakina asindwaa midewayaanag, miigisag, gashkibidaaganag, asemaa, gaye anooji-gego wenizhishing; odatoonaawa ina bagijigewinan.
And there is a post that stands upright, a mystic post; and now at that place is where the mystic lodge is, from every direction leads a path to that lodge. Now at the centre of the lodge (52) are laid all mystic skins, wampum beads, magic pouches, tobacco, and every kind of thing that is precious; they place them there as offerings.
Miinawaa mitig badaki’izod (and a post that stands upright), midewaatig (a mide-post); mii dash imaa zhigwa endagok midewigamig (and there now is where the mide-lodge stands), misiwe inamon miikana i’imaa wiigiwaaming (from every way leads a path to that lodge). Imaa dash aabita’ond mii imaa gakina asindwaa (and there at its centre are placed all) midewayaanag (the mide-skins), miigisag (the megis shells), gashkibidaaganag (the tobacco-pouches), asemaa (tobacco), gaye anooji-gego wenizhishing (and every kind of thing that is good); odatoonaawa ina bagijigewinan (they set them down there as offerings).
(5) Igiwidạc nāgānizidcig gāgīgitōwạg; miziwä udạcindānāwa änigu‘kwāg uwä a‘ki kījig gayä kistcigạmi ka‘kina gayä kīwi‘tāgījik wä∙u∙ndānima‘k. Ānind gayä awäsīyaᵉ udacimāwān kī‘ⁿgō‘ⁿyạn gayä. Minawā päjig mạnidōwininiwan kayä dac, Nänabujūn udạjimāwān; mī‘ᵉa’ᵘ ga‘kina gägō kā∙u∙ji‘tōd kī∙i∙‘kidowād; kayädac uda‘tōnāwān pạgidcigạnạn. Mīnawā nībiwa mīdcîm ogīzizānāwa wī‘kundiwād, ka‘kina kägō wänicicink mīdcîm.
Igiw idash naagaanizijig gaagiigidowag; misiwe odazhindaanaawa enigokwaag owe aki giizhig gaye gichigami gakina gaye giiwitaa-giizhig waa-ondaanimak. Aanind gaye awesiiyag odazhimaawaan giigoonyan gaye. Miinawaa bezhig manidoo-wininiwan gaye dash, Nanabozhoon odazhimaawaan; mii a’aw gakina gegoo gaa-ozhitood gii-ikidowaad; gaye dash odatoonaawaan bagijiganan. Miinawaa niibiwa miijim ogii-zizaanaawa wii-gondiwaad, gakina gegoo wenizhishing miijim.
And they that take the lead discourse at length; they talk about everything that is contained in all the length and breadth of this earth and sky and the whole sea and the entire vault of heaven from whence blow the winds. And some speak of the big game-folk and fishes. And also about another manitou man, about Nänabushu, do they talk; for it was he who created everything, so they have said; and so they place offerings for him. Furthermore, much food do they cook when they feast together, every kind of food that is nice.
Igiw idash naagaanizijig gaagiigidowag (and they who take the lead, they discourse); misiwe odazhindaanaawa enigokwaag owe aki giizhig gaye gichigami (everywhere they speak of the whole extent of this earth and sky and the sea) gakina gaye giiwitaa-giizhig waa-ondaanimak (and all the round of the heavens whence the winds blow). Aanind gaye awesiiyag odazhimaawaan giigoonyan gaye (and some speak of the big game-beings and the fishes). Miinawaa bezhig manidoo-wininiwan gaye dash (and of another manidoo-man too), Nanabozhoon odazhimaawaan (Nanabozhoo, they speak of him); mii a’aw gakina gegoo gaa-ozhitood (for he it is who made everything) gii-ikidowaad (so they have said); gaye dash odatoonaawaan bagijiganan (and so they set down offerings for him). Miinawaa niibiwa miijim ogii-zizaanaawa wii-gondiwaad (and much food they cook to feast upon), gakina gegoo wenizhishing miijim (every kind of food that is good).
(6) Kayä dạc ānawi ogīki‘känimāwān īni’ᵘ kijämạnidōn, mī∙a∙’ᵘ ka‘kina kägō täbā‘kunạng; mīdạc ī∙i∙’ᵘ i‘kidōwād wägonän pägwisändạmowād. Mī∙i∙’ᵘ kā‘pạgwisändạmowād, kînwä‘ⁿj tcîbimādisiwād, kunimāgayä tcîminupimādisiwād tci∙ā∙‘kusisigwa, kumā gayä nawạtcimānäwād awä‘ⁿsīyag kī‘ⁿgōyạg kayä, kumā‘ⁿ gayä tcîminu∙i∙jiwäba‘k, tcîni‘tāwiging ạnōtc mīnạn, kunimā‘ⁿ tcîminū∙i∙jiwäbisiwād. Mī∙i∙’ᵘ kā∙u∙ndcipagidinigäwād; kāyä wäwäni tcîni‘tāwīgī∙ā∙wād unīdcānisiwā tcînibwā‘kānit gayä. Tibickō ningōgījik ogī∙i∙ⁿwādānāwa ningobîbōn. Mī∙i∙’u kāwī‘kwạdci‘tōwāg: “A‘pägic kabäpîmādisiyān!” kī∙i∙nändạmowād. Mī∙i∙dac ī∙i∙’ᵘ kä‘gä‘t kā∙i∙jiwäbisiwād ạnicinābäg, mō‘ⁿjạg awiya ki‘kạbäpimādisi. Äniwäk gayä änind kīnîbwā‘kāwạg ạnicinābäg. Kāwin gayä ā‘pidci mō‘ⁿjạg awiya kī∙ā∙‘kusisi. Mī∙i∙’ᵘ kā∙i∙jipạgwisändạmowād.
Gaye dash aanawi ogii-gikenimaawaan iniw gichi-manidoon, mii a’aw gakina gegoo debaakonang; mii dash i’iw ikidowaad wegonen baagwisendamowaad. Mii iw gaa-bagwisendamowaad, ginwenzh ji-bimaadiziwaad, gonimaa gaye ji-mino-bimaadiziwaad ji-aakozisigwaa, gomaa gaye nawajimaanewaad awesiiyag giigoonyag gaye, gomaa gaye ji-mino-izhiwebak, ji-nitaawiging anooj miinan, gonimaa ji-mino-izhiwebiziwaad. Mii iw gaa-onji-bagidinigewaad; gaye weweni ji-nitaawigi’aawaad oniijaanisiwaa ji-nibwaakaanid gaye. Dibishkoo ningo-giizhig ogii-inwaadaanaawa ningo-biboon. Mii iw gaa-wiikwajitoowaag: “Apegish gabe-bimaadiziyaan!” gii-inendamowaad. Mii dash i’iw geget gaa-izhiwebiziwaad anishinaabeg, moozhag awiya gii-gabe-bimaadizi. Eniwek gaye aanind gii-nibwaakaawag anishinaabeg. Gaawiin gaye aapiji moozhag awiya gii-aakozisii. Mii iw gaa-izhi-bagwisendamowaad.
And yet, withal, they know about the great manitou, for he it is who passes judgment upon everything; therefore they speak of what they desire to get by prayer. Now, this is what they wish to obtain by prayer, that long life they may have, or that they may have good health and not be sick, or that more abundant may become the big animal-folk and fishes, or that the weather may be fair, that in plenty may grow all kinds of berries, or that they may live upright lives. Thus accordingly do they plant seed (in the ground); and (thus it is) that they are careful to bring up their children so that they too may be wise. As of a day do they refer to a winter. Therefore this is what they try to obtain: “Would that I might live a long life!” (thus) do they wish. And this is what actually happens to the people, often does one live a long life. And some few of the people too are wise. And not very frequently is any one sick. Such is what they ask for (in their prayers).
Gaye dash aanawi ogii-gikenimaawaan iniw gichi-manidoon (and yet withal they know that great manidoo), mii a’aw gakina gegoo debaakonang (he it is who judges everything); mii dash i’iw ikidowaad wegonen baagwisendamowaad (and so they say what it is they pray for). Mii iw gaa-bagwisendamowaad (this is what they pray for), ginwenzh ji-bimaadiziwaad (that long they may live), gonimaa gaye ji-mino-bimaadiziwaad ji-aakozisigwaa (or that they live well and not be sick), gomaa gaye nawajimaanewaad awesiiyag giigoonyag gaye (or that the game-beings and fishes be the more plentiful), gomaa gaye ji-mino-izhiwebak (or that the weather be fair), ji-nitaawiging anooj miinan (that all kinds of berries grow well), gonimaa ji-mino-izhiwebiziwaad (or that they live upright lives). Mii iw gaa-onji-bagidinigewaad (this is why they make offerings); gaye weweni ji-nitaawigi’aawaad oniijaanisiwaa ji-nibwaakaanid gaye (and carefully they raise their children, that they too be wise). Dibishkoo ningo-giizhig ogii-inwaadaanaawa ningo-biboon (as one day do they reckon a winter). Mii iw gaa-wiikwajitoowaag (this is what they strive for): “Apegish gabe-bimaadiziyaan!” (would that I might live a long life!) gii-inendamowaad (so they wish). Mii dash i’iw geget gaa-izhiwebiziwaad anishinaabeg (and truly this is what befell the people), moozhag awiya gii-gabe-bimaadizi (often did one live a long life). Eniwek gaye aanind gii-nibwaakaawag anishinaabeg (and a good few of the people were wise). Gaawiin gaye aapiji moozhag awiya gii-aakozisii (and not very often was anyone sick). Mii iw gaa-izhi-bagwisendamowaad (such is what they prayed for).
(7) A‘pī∙i∙dạc kā∙i∙ckwāwīsiniwādcin ni‘tạm mī∙i∙’wa‘pī pạzigwīwād midäwiwād, pîmājagāmäwạg imā‘ⁿ wīgiwâming, udōtā‘pināwān midäwayānaᵉ mīgisaᵉ kayä. Mämäckut īdạc nima∙u∙dīwạg, pạngijîni dac ‘aᵉa’ᵘ wayäbinamawint. Ugōdānāwān īni’ᵘ mīgisạn, mī∙i∙dac mādcīsät ‘aᵉa’ᵘ mīgis. Kāwin mō‘ⁿjạg mīgisạn pạgidādisīwạg. Ạnicāgu udạminōwạg. Pānimādạc iskwā‘tāwād, minawā ka‘kina una∙i∙nāwān ugackipidāgạniwān mīgisạn gayä. Pānimā‘ⁿ minawā kīningopipōn mī∙i∙’ᵘ mīnawa a‘pī ijitcigäwād. Ānāwi nāningutinō nạgamōwạg ạnicāgu minwändamōg nạgamowād kāwin kā∙u∙ntcipạpāmänimāsiwāwāt udcistcāguwān.
Apii idash gaa-ishkwaa-wiisiniwaajin nitam mii iw waapii bazigwiiwaad midewiwaad, bimaajagaamewag imaa wiigiwaaming, odoodaapinaawaan midewayaanag miigisag gaye. Memeshkod idash nima’odiiwag, bangii-jinh dash a’aw wayaabinamawind. Ogoodaanaawaan iniw miigisan, mii dash maajiised a’aw miigis. Gaawiin moozhag miigisan bagidaadisiiwag. Anishaa go odaminowag. Baanimaa dash ishkwaataawaad, miinawaa gakina ona’inaawaan ogashkibidaaganiwaan miigisan gaye. Baanimaa miinawaa gii-ningo-biboon mii iw miinawaa apii izhichigewaad. Aanawi naaningodinoo nagamowag anishaa go minwendamoog nagamowaad gaawiin gaa-onji-babaamenimaasiwaawaad odijichaagowaan.
Now, when they finish eating, then first to their feet rise they who are performing the mystic rite, they circle about in the lodge, they pick up the mystic skins and the wampum. And one after another they go through the motion of hitting at one another (with the magic pouches), and down falls the one that is struck at. They blow upon the wampum, whereupon away starts the wampum in its flight. Not often do they fling wampum at one another. And later on, when they finish, they again lay away all their magic pouches and wampum. Not till another winter has passed do they then perform again. Yet nevertheless they frequently sing, simply because they like to sing, and not on account of any desire they have for the good of their souls.
Apii idash gaa-ishkwaa-wiisiniwaajin (and when they have finished eating) nitam mii iw waapii bazigwiiwaad midewiwaad (then first do they rise who perform the midewiwin), bimaajagaamewag imaa wiigiwaaming (they pass round within the lodge), odoodaapinaawaan midewayaanag miigisag gaye (they take up the mide-skins and the megis). Memeshkod idash nima’odiiwag (and turn by turn they make the striking motion at one another), bangii-jinh dash a’aw wayaabinamawind (and down goes the one struck at). Ogoodaanaawaan iniw miigisan (they blow upon the megis), mii dash maajiised a’aw miigis (and away it starts in flight). Gaawiin moozhag miigisan bagidaadisiiwag (not often do they cast the megis at one another). Anishaa go odaminowag (in mere play they do it). Baanimaa dash ishkwaataawaad (and afterward, when they finish), miinawaa gakina ona’inaawaan ogashkibidaaganiwaan miigisan gaye (they put away again all their pouches and the megis). Baanimaa miinawaa gii-ningo-biboon (not until another winter) mii iw miinawaa apii izhichigewaad (do they perform again). Aanawi naaningodinoo nagamowag (yet now and then they sing), anishaa go minwendamoog nagamowaad (simply because they like to sing), gaawiin gaa-onji-babaamenimaasiwaawaad odijichaagowaan (not because they are minding the good of their souls).
(8) Mī∙i∙’ᵘ kā∙i∙‘kitōwad: “Kīcpîn awiya nibut tcibaya‘kạmigonk ta∙i∙jā,” kā∙i∙‘kitōwāt; “mī∙i∙widi ändạci∙ō∙dä‘tōwād tcîbayạg.” Nānīngutinō awiya kānibutcin, kī∙ā∙pitcībā. Mīdạc iᵘ kā∙i∙nādcimut: “Ningī∙i∙jā iwidi tcîbayạg ayāwād.” Kitîbādcimo äjināgwa‘k tcîbaya‘kạmigōnk.
Mii iw gaa-ikidowaad: “Giishpin awiya nibod jiibayakamigong da-izhaa,” gaa-ikidowaad; “mii iwidi endazhi-oodetoowaad jiibayag.” Naaningodinoo awiya gaa-nibojin, gii-aabijiibaa. Mii dash iw gaa-inaajimod: “Ningii-izhaa iwidi jiibayag ayaawaad.” Gii-dibaajimo ezhinaagwak jiibayakamigong.
This is what they have said: “When any one dies, then to the world of ghosts one will go,” so they have said; “for it is there that the ghosts have a town.” Many a time, when one has died, from the dead has one risen. Whereupon then of this does one tell: “I have been to the place where the ghosts dwell.” One relates how it is in the land of ghosts.
Mii iw gaa-ikidowaad (this is what they have said): “Giishpin awiya nibod (if anyone dies) jiibayakamigong da-izhaa (to the land of ghosts will one go),” gaa-ikidowaad (so they have said); “mii iwidi endazhi-oodetoowaad jiibayag (for it is there the ghosts have their town).” Naaningodinoo awiya gaa-nibojin (now and then one who has died), gii-aabijiibaa (has come back to life). Mii dash iw gaa-inaajimod (and then this one tells): “Ningii-izhaa iwidi jiibayag ayaawaad (I have gone yonder where the ghosts dwell).” Gii-dibaajimo ezhinaagwak jiibayakamigong (one relates how it looks in the land of ghosts).
(9) Mī∙i∙’ᵘ kā∙i∙jinōndawạgwa midäwạg.
Mii iw gaa-izhi-noondawagwaa midewag.
Such is what I have heard from members of the mystic rite. [Added by Dr. Michelson.]
Mii iw gaa-izhi-noondawagwaa midewag (that is what I have heard of the mide people). (a heard-testimony seal, cf. §1, §12 and the #37 “told-about” closes)
(10) Mī∙i∙’ᵘ kā∙i∙‘kitōwād ạnicinābäg, ningugījig a‘pītändāgwat awiya kabäpîmādisit. Ugī∙u∙jībīnā∙ā∙wān mī‘kạnan ī∙i∙’ᵘ äjināgwa‘k pîmādisiwin; ānind kạbäbī∙i∙gādäwạn; ānind kägā ānawi; ānind äbi‘ta∙i∙ji∙ā∙mạgạtōn; ānind ānawi kägā āpi‘ta∙i∙jāmạgạdōn mī‘kạnạn; ānind pạngī yä‘ta∙i∙jibī∙i∙gādäwan, ānind ā‘pidci pạngī. Mī∙i∙’ᵘ ayā mini‘k pämādisiwād ạnicinābäg, gī∙i∙‘kidōwạg.
Mii iw gaa-ikidowaad anishinaabeg, ningo-giizhig apiitendaagwad awiya gabe-bimaadizid. Ogii-ozhiibii’aanaawaan miikanan i’iw ezhinaagwak bimaadiziwin; aanind gabe-bii’igaadewan; aanind gegaa aanawi; aanind aabita-izhi-aamagadoon; aanind aanawi gegaa aabita-izhaamagadoon miikanan; aanind bangii yeta-izhi-bii’igaadewan, aanind aapiji bangii. Mii iw ayaa minik bemaadiziwaad anishinaabeg, gii-ikidowag.
Now, this is what the people have said, like a single day is the measure of one who has lived a long life. They mark the signs of paths which indicate life; some are marked as far as the end; some scarcely so far; some go half way; some paths, however, extend hardly half way; some are only marked but a little way, some exceedingly short. Such is the extent of life that people have lived, so they have said.
Mii iw gaa-ikidowaad anishinaabeg (now this is what the people have said), ningo-giizhig apiitendaagwad awiya gabe-bimaadizid (as a single day is the measure of one who lives a long life). Ogii-ozhiibii’aanaawaan miikanan i’iw ezhinaagwak bimaadiziwin (they draw paths to show how life looks); aanind gabe-bii’igaadewan (some are drawn all the way), aanind gegaa aanawi (some nearly so), aanind aabita-izhi-aamagadoon (some reach half-way), aanind aanawi gegaa aabita-izhaamagadoon miikanan (some paths hardly half-way), aanind bangii yeta-izhi-bii’igaadewan (some are drawn but a little way), aanind aapiji bangii (some very little). Mii iw ayaa minik bemaadiziwaad anishinaabeg (such is the span the people have lived), gii-ikidowag (so they have said).
(11) Ogīkacki‘tōnāwa kayä ma‘kunk kī∙i∙jināguzit. Ạnicinābä kīcpin wī‘pạnādci∙ā∙d wīdcanicinābän.
Ogii-gashkitoonaawa gaye makong gii-izhinaagozid. Anishinaabe giishpin wii-banaaji’aad wiiji-anishinaaben.
They also were able to look like a bear when they wished to do injury to their fellow-men.
Ogii-gashkitoonaawa gaye makong gii-izhinaagozid (they were able too to appear in the form of a bear), anishinaabe giishpin wii-banaaji’aad wiiji-anishinaaben (when a person wished to do harm to his fellow-man).
(12) Mī∙i∙’ᵘ mini‘k käski‘toyān tibādcimōyān.
Mii iw minik gashkitooyaan dibaajimooyaan.
That is all that I am able to tell about.
Mii iw minik gashkitooyaan dibaajimooyaan (that is as much as I am able to relate). (the testimony close — the dibaajim- frame that opened §1 closes the account; cf. 37 testimony-shape closes. NOT a carrier.)
(13) Mī∙a∙wä wâbạnunk äyāt midäwinini kayä aᵘ nīngābi∙a∙nunk äyāt ka‘kina gayä kägō kā∙ā∙bạdci‘tōwād kā‘pī‘tändāgwatinig mī∙i∙’ᵘ täbā‘kunạmuwād. Mīdạc ‘iᵉi’ᵘ äji∙u∙nạngindạmowād kädicitiba∙a∙mwāwād īni’ᵘ ạnicinābän kämạnidō‘kāzunit.
*Mii a’aw waabanong eyaad midewinini gaye a’aw ningaabii’anong eyaad gakina gaye gegoo gaa-aabajitoowaad gaa-bi-apiitendaagwadinig mii iw debaakonamowaad. Mii dash i’iw ezhi-onaginamowaad ge-dizhi-diba’amawaawaad iniw anishinaaben ge-manidookaazonid.**
That man of the mystic rite who is at the east,¹ and he who is at the west,¹ are they who pass judgment upon what they use and what it is worth. Accordingly then do they set the price upon what they shall pay the man who is to conjure.
Mii a’aw waabanong eyaad midewinini (it is the mide-man who is at the east) gaye a’aw ningaabii’anong eyaad (and the one who is at the west) gakina gaye gegoo gaa-aabajitoowaad gaa-bi-apiitendaagwadinig (all the things they use, and what worth these have) mii iw debaakonamowaad (these they pass judgment upon). Mii dash i’iw ezhi-onaginamowaad* (and so they set the price) ge-dizhi-diba’amawaawaad iniw anishinaaben ge-manidookaazonid (that the people shall pay to the one who is to conjure).
*¹ The lodge stands east and west, with a door at each end. — editor’s note, foot of p. 326. debaakonam- “pass judgment upon (it)” (the dipen-/debaakon- judging root, cf. §6, #37). ge-manidookaazonid — “the one who is to play the manidoo / conjure” (manidooke-/manidookaazo-); the conjurer. 13-F1 FLAG: äji∙u∙nạngindạmowād (the price-setting verb) — stem uncertain (onaginan-/onagim- “price, reckon a value”); drafted ezhi-onaginamowaad; M. to rule. ge-dizhi-diba’amawaawaad “that they shall pay” (diba’amaw- pay-to), drafted. 13-F1 RESOLVED 2026-09-15 (per M.’s 2026-09-02 evidence ruling): the onagin-/onagim- “price, reckon a value” stem is corroborated by this corpus’s own ninga-onagimaag (“ninga∙o∙nạgimäg”, “I shall value them”, lexicon_rulegrade.tsv), same root; the drafted ezhi-onaginamowaad stands, marked .