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Show HOFFMAX. J OJIBWA GENESIS. 173 son died. The parents were so much distressed that they decided to return to the village and bury the body there; so they made preparations to return, and as they traveled along, they would each evening erect several poles upon which the body was placed to prevent the wild beasts from devouring it. When the dead boy was thus hanging upon the poles, the adopted child- who was the Sun Spirit- would play about the camp and amuse himself, and finally told his adopted father he pitied him, and his mother, for their sorrow. The adopted son said he could bring his dead brother to life, whereupon the parents expressed great surprise and desired to know how that could be accomplished. The adopted boy then had the party hasten to the village, when he said, " Get the women to make a wig'iwam of bark ( No. 16), put the dead boy in a covering of birch bark and place the body on the ground in the middle of the wig'iwam. On the next morning after this had been done, the family and friends went into this lodge and seated themselves around the corpse. When they had all been sitting quietly for some time, they saw through the doorway the approach of a bear ( No. 17) which gradually came towards the wig'iwam, entered it, and placed itself before the dead body and said hu, hii, hu, hu, when he passed around it towards the left side, with a trembling motion, and as he did so, the body began quivering, and the quivering increased as the bear continued until he had passed around four times, when the body came to life again and stood up. Then the bear called to the father, who was sitting in the distant right- hand corner of the wig'iwam, and addressed to him the following words: Nos ka- wi'- na ni'- shi- na'- bi wis- sl' a'- ya- wi'- an man'- i- do nin- gi'- sis. Be- mai'- a- My father is not an Indian not you are a spirit son. Inso-mi'- nik ni'- dzhl man'- i- do mi'- a- zhl'- gwa tshi- gl- a'- we- an'. Nos a- zhl'- gwa a- se'- ma much my fellow spirit now as you are. My father now tobacco tshi'- a- to'- yek. A'- inl- kun'- dem mi- e'- ta a'- wi- dink' dzhi- gosh'- kwi- tot' wen'- dzhi-you shall put. He speaks of . only once to be able to do it why he bi- ma'- di- zid'- o- ma'a- ga'- wabi- ma- dl- zld'- mi- o- ma'; ni- dzhl man'- i- do mi- a- zhl'- gwa shall live here now that he scarcely lives; my fellow spirit now I shall go tshi- gl- we'- an. home. The little bear boy ( No. 17) was the one who did this. He then remained among the Indians ( No. 18) and taught them the mysteries of the Grand Medicine ( No. 19); and, after he had finished, he told his adopted father that as his mission had been fulfilled he was to return to his kindred spirits, for the Indians would have no need to fear sickness as they now possessed the Grand Medicine which would enable them to live. He also said that his spirit could bring a body to life but once, and he would now return to the sun from which they would feel his influence. This is called Kwi- w!- s$ ns' wS- df'- shl- tshi ge- wi- nlp-" Little-boy- his- work." From subsequent information it was learned that the line No. 22 denotes the earth, and that, being considered as one step in the course of initiation into the Mide'wiwin, three others must be taken before a candidate can be admitted. These steps, or rests, as they are denominated ( Nos. 23, 24, and 25), are typified by four distinct gifts of goods, which must be remitted to the Mide' priests before the ceremony can take place. Nos. 18 and 19 are repetitions of the figures alluded to in the tradition ( Nos. 16 and 17) to signify that the candidate must personate the Makwa' Man'ido- Bear Spirit- when entering the Mide'wiwin ( No. 19). No. 20 is the Mide' Man'ido as Ki'tshi Man'ido is termed |