A short time preceding dawn, the candidate, the leaders of the East and North Bands, and the ancestor-host, each with two assistants, and all other members who are privileged to do so, leave the lodge and walk to the brush, where the candidate is to be initiated into the mysteries of the sacred shell and the shooting. Each band must have one or more of its members present at this ritual.[5] When they are near the place set aside for the secret ritual, the order of marching, which up to this time had been of no consequence, changes into that of single file, the leader of the East Band leading. When they have arrived at the place, all stop. The East leader now informs those present that he is going to make a road for the candidate, symbolical of the path of life, which forms the basis of the sweat-bath and Medicine Dance. Singing, he circles the spot four times. At the end of the fourth circuit he stops, and all turn around and face east. The leader of the North Band has also the right to go through this ritual, but he does not always do it. Repeating the ceremony is in all probability connected with extra expense. All now sit down, and the specific rites of the brush ritual begin.
The ancestor-host rises, and, taking the candidate with him, goes to the leader of the East Band and speaks to him. Then he and the candidate return to their seats. The East leader now relates to the candidate a portion of the story of the creation of the earth and of the first man. The North leader then tells the story of the journey to the land of the spirits, to the lodge of the earth-maker. When this is finished, the two leaders teach the candidate how to go through the actions incidental to the shooting, the swallowing of the shell, and the recovery from its effects. When they think that he is sufficiently adept in all these actions, they dress him in his new suit, put on a new pair of moccasins, decorate him with finery, and return to the medicine-lodge.
These rites generally last until about eight in the morning; so that when those who have participated in the brush ritual are returning, the other members of the Medicine Dance are also about ready to begin the day ceremony, the principal one of the entire Medicine Dance. The ancestor-host again precedes the other leaders in entering the lodge. Then follows the entrance ritual. During this ritual the drum is struck four times at stated intervals. The smoking ritual now follows. When it is concluded, the ancestor-host rises to begin the basic ritual, which is interrupted at the end of the second part. Gourds and drum are passed to the East Band, whose basic ritual is also interrupted at the end of the second part. Now follows, first the initiation of the candidate into the Medicine Dance, and then the general shooting ritual. When the East leader has concluded, drum and gourds are passed to the North Band, whose basic ritual is not interrupted, as upon the preceding day. At the conclusion of the basic ritual of the North Band, the food-presentation ritual follows, then that of the smoking ritual, and finally the feast. After the feast, the leader of the West Band narrates the origin myth of the Medicine Dance, which is continued by the leader of the South Band. The presents are then distributed. After this, the basic ritual is continued by the leader of the West Band, followed by that of the South Band, and finally drum and gourds are passed to the ancestor-host. He either finishes the third and fourth parts of the basic ritual, or takes drum and gourds to the fireplace. The exit ritual now begins, and at about sunset the entire ceremony of the Medicine Dance is over. On the whole, it must be said, that the main difference between (a) and (b) of Part IV setting aside the initiation, lies simply in the number of myths told and the greater length of the speeches.
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]