Two similar and extremely old birch-bark mnemonic songs were found in the possession of a Midē´ at Red Lake. The characters upon these are almost identical, one appearing to be a copy of the other. These are reproduced in Figs. 7 and 8. By some of the Midē´ Esh´gibō´ga takes the place of Mi´nabō´zho as having originally received the Midē´wiwin from Ki´tshi Man´idō, but it is believed that the word is a synonym or a substitute based upon some reason to them inexplicable. These figures were obtained in 1887, and a brief explanation of them given in the American Anthropologist.[14] At that time I could obtain but little direct information from the owners of the records, but it has since been ascertained that both are mnemonic songs pertaining to Mi´nabō´zho, or rather Eshgibō´ga, and do not form a part of the sacred records of the Midē´wiwin, but simply the pictographic representation of the possibilities and powers of the alleged religion. The following explanation of Figs. 7 and 8 is reproduced from the work just cited. A few annotations and corrections are added. The numbers apply equally to both illustrations: No. 1, represents Esh´gibō´ga, the great uncle of the Ani´shinâ´bēg, and receiver of the Midē´wiwin. No. 2, the drum and drumsticks used by Esh´gibō´ga. No. 3, a bar or rest, denoting an interval of time before the song is resumed. No. 4, the pin-ji´-gu-sân´ or sacred Midē´ sack. It consists of an otter skin, and is the mī´gis or sacred symbol of the Midē´wigân. No. 5. a Midē´ priest, the one who holds the mī´gis while chanting the Midē´ song in the Midē´wigân. He is inspired, as indicated by the line extending from the heart to the mouth. No. 6, denotes that No. 5 is a member of the Midē´wiwin. This character, with the slight addition of lines extending upward from the straight top line, is usually employed by the more southern Ojibwa to denote the wig´iwam of a Jĕss´akkīd´, or jugglery. No. 7, is a woman, and signifies that women may also be admitted to the Midē´wiwin. No. 8, a pause or rest. No. 9, a snake-skin pin-ji´-gu-sân´ possessing the power of giving life. This power is indicated by the lines radiating from the head, and the back of the skin. No. 10, represents a woman. No. 11, is another illustration of the mī´gis, or otter. No. 12, denotes a priestess who is inspired, as shown by the line extending from the heart to the mouth in Fig. 7, and simply showing the heart in Fig. 6. In the latter she is also empowered to cure with magic plants. No. 13, in Fig. 7, although representing a Midē´ priest, no explanation was given. [Footnote 14: Vol. 1, No. 3, 1888, p. 216, Figs. 2 and 3.] [Illustration: Fig. 9.--Esh´gibō´ga.]