Chapter V: CEREMONY AS A WHOLE.—As stated before, there are certain speeches

and types of action that cannot be fitted into the above description. This is especially true of myths; and these, with the exception of the content of the myth, will now be considered in connection with the description of the entire ritual as related to me by Blowsnake, and based on the above divisions. The ceremony begins with an account of the manner in which Blowsnake was induced to join the society. Upon his acceptance, and payment of the required amount of material, the ceremony began.

The first two nights consisted of an informal salutation, two explanatory speeches and four myths, the latter in no way connected with any part of the Medicine Dance. The last three myths deal with the legendary account of the origin of the Winnebago Medicine Dance, and its dissemination among the tribe.

At sunset the leader of the band to which the candidate has applied for admission, gathers together the members of his band, and all retire to a little lodge near his home, in order to begin the Four Nights’ Preparation. It is only after the leader has finished the first song that the other four bands who are holding corresponding preparations are allowed to begin. What actually takes place during these four nights is not positively known, but there is little doubt that they are used as a general rehearsal of songs, speeches, and other elements of the ceremony.[4] In all probability, the candidate who is present in the lodge of his future ancestor-host is likewise instructed in as many things as an uninitiated member is allowed to know. This instruction consists in the teaching of certain myths and types of action.

On the morning after the last of the four nights, the candidate is given some sacrificial tobacco, and told to go in search of a stone for the sweat-bath. He selects a stone that he can carry on his back easily. Before picking it up, he pours tobacco on it. As soon as the stone is brought to the lodge of the host, it is heated. The candidate is now despatched for some oak-branches, four pieces of oak-wood about two feet and a half in length, and some grass. The grass is used for improvised seats. The oak-wood is used for the four construction poles of the sweat-lodge. They are placed in the east, north, west, and south points respectively. It is not permitted to trim the tops of the oak-wood. When all the bands have gathered near the medicine-lodge, and retired to their improvised lodges, the ancestor-host and the candidate go to the lodge of the East leader (that is, to the lodge of the band first invited), and greet him by touching his head with their hand.

He answers with “ho-o-o.” The leader of the first band rises, and, accompanied by his two assistants, goes to the sweat-lodge. The ancestor-host goes to the lodges of the other bands and greets the leaders in a similar manner. After the leader and assistants of the band last invited have entered the sweat-lodge, the ancestor-host, the candidate, and his assistants enter, and the ceremonies begin.

After the ceremonial salutation and an introductory speech, the ancestor-host, as the leader of the band giving the Medicine Dance may now be called, rises, and, taking his invitation-stick and some tobacco, approaches the leader of each band, and, blessing him, thanks him for coming, and assures him at the same time to how great a degree his presence will contribute toward the success of the performance of the ritual. He then returns to his seat. The leaders thank him in turn. Now follow the fire and smoking rituals, which in turn are followed by twelve speeches of a general and of an explanatory character. Then comes the “strengthening” ritual; and immediately after come two exceedingly long myths describing the initiation of the first man into the secrets of the lodge, as well as the symbolic meaning of the shooting ritual. All now undress and take a sweat-bath. Female candidates are excluded. A number of short speeches follow, and the whole concludes with the exit ritual.

The drum and gourds are used to accompany the song. The basic ritual is perhaps present, to a certain extent. However, it was impossible to witness the ritual, and for this reason the procedure seems somewhat hazy to the writer.

When the ritual in the sweat-bath is over, there is a slight pause. The candidate, the ancestor-host and his band, enter the medicine-lodge, and, after taking their seats, sing a few songs. When the last song is concluded, the other bands enter in the order of their invitation. Now comes the entrance ritual followed by the smoking ritual. Thereupon the ancestor-host rises and delivers the opening speech of the basic ritual. The ancestor-host does not go through the entire basic ritual at this time, because he is not permitted to begin the shooting ritual. Soon after the beginning of the basic ritual by the ancestor-host, generally after the second speech, gourds and drum are passed to the leader of the East Band. This one rises and begins the basic ritual, which he interrupts at the end of the second part, in order to begin the general shooting ritual. When that is finished, he continues with the third and fourth parts of the basic ritual. Then drum and gourds are passed to the North Band. Its leader now in turn begins his basic ritual, but stops after the second part, where the presentation-of-food ritual and the smoking ritual intervene. It is now about midnight, and a feast is partaken of. As soon as the feast is finished, and the lodge has been cleared of food and eating-utensils, the leader of the North Band continues with the third and fourth parts of the basic ritual. The leaders of the West and South Bands perform the basic ritual without any interruptions, except, of course, that of the general shooting ritual between the second and third parts. The drum and gourds have now reached the ancestor-host, who goes through the third and fourth parts of the basic ritual. There is, however, some doubt as to whether this is always done. Then follows the exit ritual, and all pass out to rest for a few hours.

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]

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.