davidaulloa/AmericanStories huggingface dataset:
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

of paper. as a marker for the one receiv-
ing it at the other end of the machine:
thus the sheets are kept in packages or
1000 each.
It has been ascertained that the amount
Of water required to properly mellow l,uoo
sheets Of paper. is five pounds. A
thousand sheets of dry paper weigh. on
an average, twelve pounds and six ounces
By weighing them before they are put
into the machine and again afterward. It
is easy to ascertain just how much
water has been absorbed. The amount
fed is controlled by the adjustment or
the wringer. Thus each and every sheet
is wet exactly alike, containing thirty
five grains, or two twenty -hfths OF an
ounce. of water when it leaves the
machine
The paper is then carried in packages
of LOCO and placed in humidor for
twenty-four hours, or longer, II desired
Unlike the old method. it can remain IN
the humidor for a week without INJURY.
The humidor is merely an atr-f1ght case
where the paper is put to properly mellow
it for printing.
The dampening machine, after being
properly adjusted. will run indefinitely:
automatically feeding. dampening and
packing the sheets. 1t has capacity OF
$4,000 sheets in seven hours. Three Wom-
en- can operate two machines and without
fear of soiling their clothes either
Another very importS.>e eature or the
economy 1t facilitates. Under the OLD
method it cost the government 81
cents per thousand sheets to dampen
the paper, while with this machine 1t can
be done for IA cents per thousand. Thus
there is saving of $1S.24 per day on
each machine turning out $4,000 sheets,
which totals about $4,000 per year.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

cloth, then twenty sheets Of paper were
laid on the cloth and another wet cloth
on top of them. then another twenty
sheets and another cloth. and SO on until
the stack contained LOCO sheets OF paper
and 81 cloths: then the stack was carried
and put under "a slight pressure for TWEEN
ty-four hours.
X x
IL was then taken out of the press. Nat
urally those sheets which were closest to
the rags contained more water than those
in the center. Each bunch OF twenty
had to be taken out and split in the mid
die and two wet sides turned together
and repacked with new set OF wet rags.
and then put back into the press for an
other twenty-four hours. The rags had
to be washed before they could be used
again. They took up" a great deal OF
the animal matter contained in the "siz-
ing" which was put on the paper by the
manufacturer, and unless they were
taken out at the proper time and well
washed they soured, thereby injuring the
quality of the paper. The men who
mo!stened the paper must. before enter
ing the workroom, don old clothing. The
paper was not properly wet, for, as one
can readily see. variation in the mellow
condition OF the sheets was inevitable.
When sheet has received the proper
amount OF moisture it will have expanded
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08
Very Bad.

I7RS PEARCE BAILEY, at the recent
VI woman suffrage convention In
New York. made an extremely humor-
Gus speech.
We've been called uncrowned queens
all our lives said Mrs. Bailey after the
convention. ''but there's nothing In 1t
fer u.s. The average man. when he talks
about women, reminds me OF q chap at
the Racquet Club.
Ibid you ever try the advice-think
before you speak?' a girl asked this
young man.
"'Oh, yes. often. he replied.
"'And how did it work? she asked.
~ forgot what 1 was going to say,
he answered"
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08
School of Matrim0ny.

JUSTICE ASPINWAIL. of the supreme
} court Of Brooklyn is a bachelor. and
in a recent matrimonial case he uttered
this bachelor like epigram:
IT a bachelor contemplating mar
riage would sit here and listen to these
cases he would probably change his
mind and go out and play foot ball"
A married lawyer the other day took
the bachelor justice to task.
1T is all right for you to talk about
the dangers of matrimony." he said,
but marriage, let me tell you, is a
liberal education. A man can learn a
lot from his wife"
YES, no doubt of that" said Justice
Aspinwall. Many a man. after a year
or so of marriage, can sew on buttons
and darn socks like all creation"
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

musical expression of religious ideas
among these Indians. 1t teaches that
long life is coincident with goodness, and
that evil inevitably reacts on the Of
fender. It's chief aim is to secure health
and long life to its members. and music
forms an essential part of every means
used to that end. In this native religion
there seems to be no reference to war
and no allusion to enemies. The ele-
ment of Precipitation is also absent from
it's teachings.
Both men and women are eligible to
become members Of the Midewiwin.
There are eight degrees, persons being
advanced from one degree to another on
receiving certain instructions very much
the same as in the lodges Of the white
man, except in the case of the Indian
who bestows VALUABLE gifts in place Of
the payment of dues or fees as is usually
done in the white mans lodge. Meetings
are held in the spring of the year, and all
members are expected to attend one
meeting a year for the renewal of their
spirit power" Small gatherings are
held at any time for the treatment of the
sick. feast and an Offering are in
separable features Of all these gatherings.
The selection of songs, q very important
matter, at the various parts Of the initta-
ton ceremony is decided by the leaders
Of the ceremony.
The emblem Of the Mide Is called the
"migis," small while shell which Is
said to appear upon the surface of the
water when the action of a ''manido."
spirit causes the water to seethe
"Mauido' in the form of water animals,
mermaids, and mermen, also appear to
the members of the Midewiwin for the
purpose of imparting instruction when
they are in a frame Of mind to receive
it. Hoping for such visitation, 1t Is
not unusual for a member of the Mide-
wiwin to sit beside the water for hours at
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

generally few, and would convey hardiy
any meaning to the civilized nearer, but
each tells a story. and this story is well
known to the auditors, so that the words
are little more than remlnlscence;;
Nearly all the songs are very Old ana
are known on a number of the resersa-
lions The monograph was used IN
recording and studying the music anu
the songs rendered In one locality or on
one reservation were easily recognizes
reservation. One of the curious laws VI
this barbaric music Is that while MOD
ern singer may write new words 10 al
old tune, 1t is little short Of sacriiege 10
NEEDLE with the old tune itself
There is no system of written music
among the Chippewas. but the stories
told by many of the songs are pre-
served on birch bark with curious picture
writings called mnemonics, that convey
little meaning to an outsider, but are
graphic to the initiated The melodies
while simple, are very attractive ana
full of pathos, and when played with
understanding on a piano will undoubt-
edly open an altogether new field OF
musical composition.
Every phase of Chippewa life is ex-
pressed in music; On the Leech Lax;
reservation the Indians composed and
sang a song during the disturbance
known as the "Pillager Outbreak" in
1895. The song relates to the death OF
Mai Wilkinson, an officer in the army,
who was shot while leading the troops.
The Indians honor his bravery and speak
of him with respect. The Chippewas nave
no songs that are the exclusive property
Of families or clans. young man may
learn his fathers songs by giving him
tie customary gift Of tobacco. but he does
not inherit the right to sing such songs
nor does his father force him to learn
them.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

A. time. singing Mide songs and beating
the Mide drum or shaking rattle.
The healing art of the Mide is entirely
different from that rracticed by the
Chippewa doctors. The method of treat
ment is different and the two vocations
are distinct, though it is possible for a
doctor to be a member OF the Midew1Win
The life enjoined on the members of the
Midewiwin is life of rectftude. They are
taught that membership In the MldeWlWln
quences of his sins. Lying and stealing
are strictly forbidden, also the use OF
liquor.
The Mide is not without its means of
Furnishing offenders. Those holding high
degree are familiar with the art OF sub
tie poisoning, which may be used if neces-
sary It Is said that they are also able
to call down curses on those who DIS
please them. One instance was related
where a man offended a Midewiwin, who
retaliated by saying that misfortune
would soon befall him. In short time
his little daughter died.
The songs Of the Midewiwin are many
in number. Some have direct cere-
nonial use, as in the initiation Of mem
hers: others are connected with the use
of medicine, the song being songs when
results are to be accomplished by spirit
power; and other songs are known as
.'nimiwag' or dancing songs. CERTAIN
ceremonial songs are grouped in series OF
eight or ten, the members of the Mide.
wiwin dancing during the last half OF tine
In the words Of these songs the ancient
teachings and beliefs of the Midewiwir
are preserved. The words Of the assco song,
hv the Midewiwin. In some Of the serie!
Of songs it is the custom that one sons
be sung by each man. who follows V,s, Tn,
song with a discourse based on it. simllal
to our preachers when they select a text
Many of the songs are taught only t
those who pay for the privilege OF aa learn n
ing them, and all the songs are RECORDED
in mnemonics on strips of birchbark
This record serves as reminder OF tn
idea of the song, but it is altogether di
ferent from our system of printing. II !:
more or less a kind of picture writing
The Indian picture preserves the idea
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08
DREAMING THE SICK By Music

accompanied by either the drum or the
rattle, while the Chippewa lover uses the
flute. The drum used in the social dances
Is about two feed wide by ten inches
thick, and is suspended between stakes
which are driven firmly in the ground.
The sides Of the drum are decorated with
beaded cloth. In the old days it was
customary to make war drum by driv-
ing stakes in the ground and stretching
an entire hide over them, binding 1t In
The Northumberland medicine-the
native religion Of the Chippewas, has its
special musical instruments. These con-
sist Of the ''mitigwakik" or drum, and
the ''cicigwan' or rattles. The instru-
ments, as rule, are very old. but never
theless the drum can be heard at a dis
lance Of at least ten miles The drums
are not unpleasantly loud. but the sound
has great vibration and carries a long
distance. The ''mitigwakik' is made OF
a Eastwood log, followed by charrng and
scraping. Four rattles comprise set as
used In the Mide.
Three consist Of small wooden drums,
each provided with a sewn cover Of
hide, containing small shot or stones and
pierced by a stick which forms the handle.
Often rattles Of this type are used in the
treatment of the sick by means of the
power during a ceremony of the Mide.
The fourth rattle is made on a frame
of Brentwood. Each rattle has different
tone. determined by the quantity of shot
or stones which it contains. The drum
used In the moccasin game-gambling
game-is about fifteen inches in diameter
and two inches thick. 1t is usually made
of hide stretched over one or both sides
and some have small jinglng bits of tin
set in the hoop. The counting flute Of the
Chippewas is usually made of cedar and
is similar to the flutes of other Indian
tribes.
The songs OF the Mide represent the
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

is one of Mr.. Stickneys inventions. 1t
slightly raises the stack of paper and at
the, same time slips the bottom sheet
land only one at a. time) just far enough
for it to be caught between two rollers
These two rollers pass 1t onto a set Of
canvas belts and under a corrugated
roller to where it is caught between two
sets of canvas belts which carry it
down through water constantly running
into a shallow basin in the center Of the
machine
. They also carry it out Of the water up
to the squeezing-out rollers, or wringer.
as they may be called. These rollers are ad-
Justed fly mems of set screws so as to leave
the required amount of water in each
sheet. 1T then passes over the large cyl
inder just to the right of the wringer
and Is automatically caught and placed
on its edge. If for any reason a sheet is
not properly placed on its edge. it is at
once removed by the operator and placed
in the stack to her right Otherwise she
lets them remain in the machine until
the pack contains about 100 sheets and
then removes them to the stack.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

the song. while our printed page pre-
serves the Words which are supposed to
express the idea, but which it often eX-
presses very imperfectly.
There are certain established symbols
in the Mide drawings. the principal ones
being the circle used to represent the
earth, the sky, a lake and hill, and
straight or wavy lines used to represent
bined with crude delineation Of the OBJ
jects mentioned in the song. This, system
of mnemonics may be used for other pur-
poses. Many of the Mide songs are
grouped in a series. the pictures being
drawn on a long strip Of birch bark Mid
way through such a series a line is
drawn. This indicates a pause. after
which the Indians rise and dance during
the remaining songs of the series.
The great antiquity of these songs is
widely known among scattered Indians
living in widely separated sections OF the
country, who came originally from the
same locality. but have had practically
no communication for many years The
preservation Of the songs is aided by the
mnemonics, and the importance attached
to them is shown by the reluctance of
the Mide Indians to sing them until fully
assured of the sincerity and good will OF
the person making the request
The power Of the Mide is exerted through
a combination of two mediums, music and
medicine. The medicine practice Of the
Mide should be distinguished from that
of the "djasakid." who are the Chippewa
doctors or jugglers. Each member of the
Midewiwin carries in his bag many herbs
and other substances supposed to have
medicinal value, in addition to the migis,
the small white shells. II cure of the
sick is desired he frequently mixes and
sells medicine after singing the song
which will make 1t effectual.
In the working Of q charm 1t is con-
sidered necessary to use both the proper
medicine and the proper song. For this
reason a small quantity Of the medicine
is furnished to a person who buys such a
song. In the working OF love-charm Al
is customary to obtain a thread from the
clothing Of the persons to be affected, or,
If possible. loose hair. Two small wood
en- effigies are then made, zone represent
ing a man and the other woman, and
the person working the charm binds these
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

one-half inch. Now. suppose the printer
gets three sheets of paper-one of them
contains the proper amount of moisture
and has expanded one-half inch; the sec
ond is too wet. and has expanded say.
five-eighths inch; the third one has not
absorbed enough moisture, and conse-
quently has expanded only about three
sixteenths of an inch. They are all printed
from the same plate, and when thor
oughly dried will have contracted to their
natural width; therefore, there will be a
variation of seven-sixteenth of an inch
In the size OF the notes printed on tn Sc
three sheets. Also. the ones which were
too wet are now too dark in color. and
the ones which were not wet enough are
too light in color; nor can the printing
be made perfect under such conditions.
With the advent of the automatic ma
chine, it is claimed. these obstacles. will
be removed. The machine itself is not a
large one. and requires the attention Of
but one operator all the time and Of an
other only half of the time.
The automatic feeder. which feeds from
the bottom Of the stack. will operate sue
cessfully under a stack of three thousand
sheets. thus enabling the woman who
looks after the feeder to care for two
machines at once This feeder. which Is
itself remarkable piece Of mechanism.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08
INDIAN MUSICAL INSTRUMENTS

As is customary with the tribe. the body
was arrayed in the best ap2are1 ana
ornaments: beside II were laid his pipe.
fan and rifle, also cushion with
woven cover. In the early evening the
ceremony was concluded briefly. All that
night the sound Of the Mide drum and
the monotonous singing was heard, ana
the next morning he was buried.
There are the dream songs or the
Chippewas, which are said to come 10
the mind OF the Indian while he was IN
dream or trance. Many Indian sonss
are intended to exert strong mentai
influence and dream songs are supposed
to have this power In greater degree
than others. Then come the sohss oi
the doctors that are USED N ms sns raj az
lection are very real in the Indian Wiz
vans. Definite knowledge or the means
Of curing the sick was scanty IN tho
early days, and In his patheuc nelp nnas-
ness the Indian turned to the surernat-
First the doctor begins singing. shak-
ing his rattle. passing his hands over the
body of the patient ana apparently to ana sra
one-half inches long. but these are alter-
ward removed from his mouth. Oben
the doctor swallows ten or tweVe OF
these bones in his attempt TO cure u,e
sick Each doctor has valuable COL
lection Of bones for the purpose, wmcn
he ordinarily wears on a string AROUND
his neck.
During all this time the sick person Hes
on the ground. with the doctor kneeling
at his right side. The doctor holds his
rattle in his right hand and at his left
hand is a pan OF water in which lie the
bones to be swallowed. Then the doctor
swallows the bones shakes his rattle.
swallows some more. shakes his rattle.
until finally five or six of the bones nave
been disposed of in this manner. II 10
believed by the Indians that there Is
spirit inside the doctor who takes tho
bones, while the doctor claims the swal-
lowing of the bones enables him to see
where the disease is located In the pa
tient There are usually three songs sung
during the doctors treatment-the first
song after he has looked at the patient
and decided that he could help him, and
afterward the other two songs.
There are many other songs current
among these Indians. All of them APP
pear to be of ancient origin, and many
have curious. childlike tales, legends or
histories connected with Them which are
implicitly believed to be true by the In
dams. They are full of pathos and Q
longing for the happy hunting grounds.
and IL Is said the Indian now realizes
that his day has come and gone and
there is now nothing more to be done
except to wait the call of the Great
Spirit, when he will meet again his
friends and relatives and be happy among
them as In the days of old before the ap-
pearance of the white man.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

together with the thread or hair. The
effigies are then placed In q small bag
with some of the proper medicine. This
bag is worn around the neck OF the per
son working the charm, who frequently
sings the song which is supposed to make
the charm effective.
To become member of the Mide II Is
necessary to go through an initiation
similar to our lodge initiation. The higher
one goes the higher are the fees. 1t is
possible for person to take two or even
more degrees at the same time, but as
this requises large gifts and extended In
struction. 1t IL seldom done. On the day
set for the initiation the person to be
initiated goes to the lodge, carrying on
the back his gifts Next, and most i'm
portant, dog is killed for the feast
There Is nothing ceremonial In either the
selection or the killing Of the dog except
to see that he Is a good fat one The
body of the dog Is laid at the door OF the
lodge and the entire procession steps over
1t, after which 1t is carried away and
cooked. There are altogether fifteen daf-
ferent songs sung during the initiation
ceremony. While the dog was the feature
of the early part of the ceremonial, the
latter part of the feast is provided by
various members Of the tribe and a por-
tion Is usually carried home by each per-
Another interesting ceremony among
the Chippewas is that Of the ceremony
Tor dying chief" This ceremony oc-
CuiTeu III july lU1, at Lpech Lake
Mimi, during the last hours of Niga.
nfbines. the hereditary chief OF the PHI
lager Band OF Chippewas. Niganibines
was the son of the famous chief. Flat
Mouth. and was always known by his
fathers name After the agency physi-
clan had concluded that the old chief
could live only a short time, he asked
ana was granted permission that a Mide
ceremony be held in the hope Of pro-
longing his life. or at least of making
his last hours more comfortable. Prep
arations were begun and invitations In
the form Of round sticks about Ave
inches long were sent to eight members
Of the Midewiwin.
The ceremony was given according to
the fourth degree, which was the de-
gree held by Flat Mouth. The dog was
an important element. First there were
a number Of songs and then the leader
of the procession made circuit around
the lodge, followed by q woman with
food in a pan, then man with q rat
tie, then a woman, then q man and q
woman, each with food In a pan. This
was kept up for awhile and finally the
leader walked before Flat Mouth. shak.
ing his rattle at arms, legs and bod!
Then the feast was served, which con-
sisted of cooked dog, with broth from
the same. After more peculiar actions
Of this kind, 1t was seen that the OLD
chief was failing rapidly and he was car
ried gently on his green blanket back &c
his wigwam. Two hours later ne died
Evening star. [volume] (Washington, D.C.) 1854-1972, 1911-01-08

the red men just completed by the bureau
Of ethnoIogy OF the Smithsonian Institu-
lion at Washington. The study shows
that almost all the phases of the Chip
pewa Indians life are interviewer with
songs and music. War songs, love songs
and many songs and rhythms used by
the medicine societies in the treatment or
4, leases have been recorded by means OF
the phonograph and printers ink to be
handed down to posterity in the years to
come.
Miss Frances Densmore, who was III
charge Of the investigation, is an accom-
plished student of music, and she brought
TO the study of barbaric music years OF
training In civilized music under the d.
rection Of noted musicians in this country
and abroad.
One Of the most curious and interesting
facts brought out in this study of Chip
pewa muse is the peculiar connection be-
tween some nervous ailments and the
rhythmic chants of sound OF the medicine
songs. This was shown by experiments
Of the effects of rhythm without attempt
1t music. in the cases OF a number OF
young children. The theory was that the
mental development of civilized children
from infancy upward was more or less
On a plane with the mental development
agery through barbarism to the high
pr planes of civilization. These expert
nents fairly prove that babies and young
children could be soothed by the mo-
aotonous repetition of certain rhythms
better than by actual singing.
-.
The history. Of the songs Of the Chippe-
was-more than 90 in number-is full
of human interest. Among them are
many pathetic songs. There are the
dream songs" the outcome Of dreams
and visions Of the composers; the grand
medicine or Mide songs. the native reli-
gion Of the Chippewas. which by far are
the most important. there being fifteen
separate and distinct songs for the cere-
mony Of initiation alone. There are the
medicine songs in the ceremony for a
dying chief, the hunting song. the song
for securing a good supply Of maple
sugar, love-charm songs, healing songs.
song of the man who succeeded. song or
a scalp dance. song of good medicine.
song Of the crab-medicine bag. song OF
the fre-charm, song Of starvation. song
of the owl-medicine, and innumerable
Mide songs, song of the juggler. song
of the trees, song of the thunder, song
CT the crows, and war songs.
The words accompanying the songs are