who exercise the medical art on the principles of magic and incantations.” The fact is that there is not the slightest connection between the practice of the Jĕs´sakkīd´ and that of the Midē´wiwin, and it is seldom, if at all, that a Midē´ becomes a Jĕs´sakkīd´, although the latter sometimes gains admission into the Midē´wiwin, chiefly with the intention of strengthening his power with his tribe. [Footnote 7: Op. cit., vol. 5, p. 423.] The number of individuals of this class who are not members of the Midē´wiwin is limited, though greater than that of the Wâbĕnō´. An idea of the proportion of numbers of the respective classes may be formed by taking the case of Menomoni Indians, who are in this respect upon the same plane as the Ojibwa. That tribe numbers about fifteen hundred, the Midē´ Society consisting, in round numbers, of one hundred members, and among the entire population there are but two Wâbĕnō´ and five Jĕs´sakkīd´. It is evident that neither the Wâbĕnō´ nor the Jĕs´sakkīd´ confine themselves to the mnemonic songs which are employed during their ceremonial performances, or even prepare them to any extent. Such bark records as have been observed or recorded, even after most careful research and examination extending over the field seasons of three years, prove to have been the property of Wâbĕnō´ and Jĕs´sakkīd´, who were also Midē´. It is probable that those who practice either of the first two forms of ceremonies and nothing else are familiar with and may employ for their own information certain mnemonic records; but they are limited to the characteristic formulæ of exorcism, as their practice varies and is subject to changes according to circumstances and the requirements and wants of the applicant when words are chanted to accord therewith. Some examples of songs used by Jĕs´sakkīd´, after they have become Midē´, will be given in the description of the several degrees of the Midē ’wiwin.