70 THE MENOMINI INDIANS [eth.ahn.14 



and consultations with, the Ojibwa soon became known to the Menom- 

 ini, who at once manifested great interest, as they themselves were 

 members of the society of shamans. The Ojibwa then informed the 

 Menomini of what had been done with reference to the preservation of 

 the traditions and ritual of the Ojibwa society, and suggested to the 

 former the propriety of having the Government publish the Menomini 

 version of the Grand Medicine ceremonies, thus preserving for future 

 generations their ancient beliefs and practices concerning the origin of 

 the Indians, the history of the services of Ma'nabush, and the institu- 

 tion and initiatory ceremonies of the Mitii'wit, or Grand Medicine 

 society. 



Three members of the Menomini delegation were chiefs of the society, 

 and as such were competent to decide whether it would be appropriate 

 and in accordance with their ancient custom to permit the admission 

 into the society of a white man and stranger. After protracted delib- 

 eration, I was informed that in so far as they were person ally concerned 

 they very much desired that a visit be made to Keshena, where a coun- 

 cil of the chief shamans would be called for the purpose of presenting 

 for their approbation the subject of making public the so-called secret 

 or mystic ceremonies. The visit to the reservation was made during 

 the spring of 1800, when a meeting of the council was called by Nio'pet 

 and Ni'aqtawa'pomi, at which the chief representatives of the society 

 unanimously agreed that I should be received at the next regular meet- 

 ing. Then, when once within the sacred structure, I might without 

 fear of misfortune ask any questions that I might desire, and receive 

 explanation so far as lay in the power of the chief mitii'wok. 



When a meeting of the society is desired, either for the benefit of 

 the sick or for regular initiation, the proceedings are as follows : A con- 

 sultation is held as to the designation of the four chief medicine men, 

 the selection of a second set of four, and also a third set, each of which 

 groups have special duties to perform during the ceremonies. Two 

 general assistants or ushers are also chosen, whose duties consist in 

 the proper arrangement of the interior of the structure and accesso- 

 ries, the proper location on a ridge pole of the presents, especially the 

 blankets, pieces of calico, mats, etc., which form part of the gifts made 

 by or for the candidate as the price of his admission. A location 

 for the erection of the mita'wiko'mik 1 is also decided upon, and the 

 women members of the society — usually the wives of the chief officiat- 

 ing medicine men — who are to erect the structure and to prepare the 

 feasts, are also designated. 



These preliminary arrangements being completed, the "giver of the 

 feast" presents to the chief medicine man several gifts of tobacco, 

 which are divided into small heaps, and then immediately sent by a 



•From "ruita'V a member of thr society or fraternity of the Mitiiuit; and "wiko'mik," a corrup- 

 tion of tin- \vor<l wig'wam — from ' wigwas'," bark— a structure or lodge of bark. Though now built 

 of poles, mats, etc., the original covering was no doubt of bark, thus giving rise to this designation, 

 "wigwam," for all bark habitations. 



