4 JACKSON, Money Cowry as a Sacred Object. 



by side from the earliest historical times, their medicine 

 ceremonials present a remarkable similarity. 



The origin of the Grand Medicine Society, the Mide- 

 wiwin of the Ojibwa and Mita wit of the Menomini, is 

 buried in obscurity. In this society, as maintained by 

 the Ojibwa, are preserved the traditions relating to cos- 

 mogony and the genesis of mankind, to the appearance 

 on the earth of an anthropomorphic deity whose primary 

 services consisted of interceding between the Good 

 Mystery and the Indians. It is looked upon by them as 

 "their religion," as they themselves designate it. 



The hero-god of the Ojibwa is Mi'nabo'zho; of the 

 Menomini, Manabush, both meaning "Great Rabbit," 

 because of his ability to perform great deeds. The 

 method pursued by him is dramatically rehearsed at the 

 initiation of a candidate into the medicine society. 



This society, which consists of an indefinite number of 

 both sexes, is graded into four separate and distinct 

 degrees, although there is a general impression that any 

 degree beyond the first is practically a mere repetition. 



At ceremonies held by this society the chief article of 

 value is the medicine sack, containing several small sacred 

 articles, and particularly the small white money cowry — 

 mi'gis, of the Ojibwa ; kona pamik, of the Menomini — 

 used in shooting at the candidate for admission to the 

 society and in conveying sacred or mystic influence to a 

 patient. During the ceremonies, which are prolonged to 

 a considerable extent in order to impress the candidate 

 and other observers with the importance and sacredness 

 of the proceedings, the initiate is acquainted with the 

 tradition of the creation of the Indians, the descent to 

 earth of the servant of the Good Spirit, who acted in the 

 capacity of intercessor and mediator, and the traditions 

 relative to the migration of the Ani ' shina' beg — the 



