B. DESCRIPTION OF THE OJIBWA MIDEWIWIN
As I shall have occasion to refer frequently to the Midewiwin of the Ojibwa and Menominee, a short summary of these two ceremonies will be inserted here.
The Ojibwa Midewiwin is a society of shamans of both sexes. It is graded into four degrees, special initiation being required for each degree. The ritual of all the degrees seems to be the property of five shamans,—the four so-called “mide-priests” and the preceptor. In the lodge the preceptor occupies a position to the side of the candidate and the mide-priests sitting near the western entrance.[6]
There are two methods of admission. A man may apply because in his fasting some manito connected with the Midewiwin has appeared to him, or he may take the place of an individual who has died while preparing for initiation. As soon as the candidate’s application has been accepted, a preceptor is selected, whose duty it is to instruct the new pupil in the mide teachings, and explain to him the meaning and origin of the regalia, the songs, and the origin of the Midewiwin itself, by means of birch-bark records. The time required for this instruction varies, depending upon the preceptor and the amount of payment. The knowledge required for each degree is definitely determined, and is imparted almost entirely during this preparatory instruction. When the candidate has acquired the specified information, and the required payments have been made, a four-nights’ preparation takes place, during which he takes four sweat-baths. At dawn of the day of initiation he repairs to the sweat-lodge, clad in his best clothes, to await the arrival of his preceptor and the four officiating priests.
The initiation ceremonies which follow are the same for the second, third, and fourth degrees in almost all details, except that those for the fourth are more elaborate. The first degree is like the others in its possession of a shooting ceremony and general speeches, but differs in elaboration and symbolism of the ritual.
The shooting is performed by the four officiating mide; but it is only the leader of these four who succeeds in rendering the candidate unconscious. A candidate for the first degree is shot in the breast; one for the second, in the joints; and one for the third and fourth, in the joints and forehead. After he has been initiated, the candidate tries his power on all the members present. Indiscriminate shooting, as described among the Winnebago, only occurs at the initiation into the fourth degree.
To the Ojibwa the Midewiwin is the dramatization of the struggle of the bear-spirit with the evil spirit, bear, serpent, panther, etc. The candidate impersonates the good bear-spirit, and some mide sometimes take upon themselves the impersonation of the evil spirits.[7] In the ritual of the fourth degree, representing the complete initiation, the dramatization and its symbolistic interpretation are best shown. He who succeeds becomes correspondingly powerful in his profession. Hunters, warriors, and lovers have occasion to call upon him, and charms to counteract the evil effects of an enemy’s work are sometimes sought.[8]
The Ojibwa interpretation of the Midewiwin is seen in all its details in the birch-bark records.[9] A mide of the second degree can look into futurity; can hear what is transpiring at a distance; can touch, for good or for evil, friends and enemies at a distance, however remote; and has the ability to traverse all space in the accomplishment of his desires or duties.[10] A bad mide of this degree has the power of assuming the form of any animal. In this guise he may destroy the life of his victim immediately, and then resume his human form and appear innocent of the crime. A “fourth-degree mide” is presumed to be in a position to accomplish the greatest feats in necromancy and magic. He is not only endowed with the power of reading the thoughts and intentions of others, but also of calling forth the shadow (soul) and of retaining it within his grasp at pleasure.
From the above it will be seen that the Midewiwin covered practically all the religious and the shamanistic ideas of the Ojibwa.