The Virginia enterprise. [volume] (Virginia, St. Louis County, Minn.) 1893-19??, 1915-10-15
Patriarch of B0is Fort Chippewa
Hangs Up the Medicine
Drum.
TAKES CASTOR OIL
LIKE WILD HONEY
Moses Day Forsakes Ancient
Customs of His Fathers for
Pink Pills of Palefaces.

Pink Pills of Palefaces.
Chief Moses Day of the Bois Fort
Chippewas at the Nett Lake reserva-
ton, in northern St. Louis county is
new convert to the "white mans
incidence. He has forsaken the
medicine drum of his fathers and he
has put away the weasle skin. He
now takes the pink pills Of the pale
face. He takes castor oil like honey
and epson salts is delight to this
patriarch Of the simple children of
the north woods. But Moses Day did
not rise to this new estate of culture
without considerable personal sacrifice.
He is estranged Of his people.
Majeshkung has succeeded him as
chief of the Nett Lake band. He is
also a firm believer in the white man 9
medicine. Majeshkung is very old,
not as old as Moses Day, but very old
and very wise. Long years ago he
forsook the medicine of his fathers and
publicly denounced it. He was a
headman and Moses Day was left as
the last link between the ancient Gus
toms of his people and the new modern
estate of the Indian. He still beat
the medicine drum and maintained a
medicine lodge, where he "made medi-
cine" for all comerss and many-of his
people inclined to his belief, for Moses
Day was the old man Of the Bois Fort
Chippewas. In him were wrapped tn,
legends of his forefathers. To them
at their councils and dances they were
faithfully handed down as they had
been to him by his fathers.
Suffered from Collie.
Age does not rest as lightly on the
shoulders of Moses Day, as once it
did. The infrmities of senility beset
him. His gastric organs are upset
and when Moses partakes of partic-
ularly hearty meal he pays the price.
That price is abdominal collie. 1t makes
him miserable. Then he summons his
people to him and they make medicine.
But the medicine is not effective.
There is "mesaba" pain in the stom-
ach of Moses Day and no amount OF
beating on the medicine drum, no
amount Of dancing, no rattling of the
weasel skins, and no incantations are
sufficient to allay it. Moses Day has
what he uncouthly refers to as 'bell
ache", that's all. 1t will not succumh
to the noise of the medicine drum, it
is not allayed by dancing or by in
carnations. 1t grips him sorely and
gives him much stress. Recently
Moses appeared at the office Of Agent
Daniels. He wanted to see the white
medicine man. He rubbed his alb.
domen and made a wry face and he
informed Mr.. Daniels that he had s
"mesaba pain" (giant pain) in his
bread basket.
Told to Make Medicine.
Mr.. Daniels declined to become in.
terested. He had often reasoned
with Moses Day on the follies o!
''making medicine" but Moses paid NJ
heed. He would sneak around among
his people and snake medicine" when
ever he felt like it.
"Why don't you make medicine
Mr.. Daniels asked Moses Day, "ge
your drums and traps and chase ava,
this 'mesaba' pain. The white medi
cine man does not wish to interpos
his medicine against yours" Blu
Moses Day pleaded.
"What if I tell your people you ar
taking the white mans medicine :?
asked Mr.. Daniels.
Moses Day was in extremis. Hedidn'
care whether Mr.. Daniels told all tn
world. He said so. He wanted to b
freed of the 'mesaba' pain. So tn
agency doctor gave Moses some el
som salts. Vanished the 'mesab
pain.
Again came Moses Day to the o.
flee Of Agent Daniels. He told hil
the white mans medicine was 'dal
skookum.' The story spread anon
his pepole and Moses Day became q