Manchester Memoirs, Vol. Ix. (1916), No. 13. 63 



that which came into their possession through the hero- 

 god Ml'nabo zho. 



The initiation ceremonies of these Indians are very 

 elaborate : the most important incidents are dancing and 

 the shooting forward by the medicine men of their skin 

 medicine-bags containing the sacred cowries. Mystic 

 powers are attributed to the shells, and it is firmly believed 

 that if they be swallowed by the medicine man, he can 

 transfer his power to the medicine-bag by breathing on 

 it, the mysterious influence being then conveyed to the 

 desired object or person merely by thrusting the bag for- 

 ward in the appropriate direction. At the initiation 

 ceremonies the magic influence is shot at the candidate's 

 breast, and the cowry — the symbol of life — is supposed to 

 enter his heart ; he becomes unconcious and falls forward 

 on his face. The chief medicine man then raises the 

 candidate's head slightly from the ground, and a sacred 

 cowry drops from the candidate's mouth. 



The same cowries apparently play an important part 

 at baptismal ceremonies of the Ojibwa. There is much 

 dancing and the same shooting forward of the medicine 

 bags, and after a good deal of facial contortion each 

 medicine man spits out two shells on to a cloth spread in 

 the middle of the medicine tent. 187 



The essential part of these ceremonies is the supposed 

 death and survival of the candidate, the whole ceremonial 

 being strongly reminiscent of the St. George, or Mummers', 

 Plays of the Old World. 188 It is remarkable how closely 

 the prevailing idea of the cowries being connected in some 

 strange manner with resurrection and resuscitation agrees 



137 James Greenwood, "Curiosities of Savage Life,'"' London, 1863, 

 p. 24. 



iSS For a full discussion of this subject see A. Beatty, "The St. 

 George, or Mummers' Plays ; A Study in the Protology of the Drama," 

 Trans. Wise. Acad. Sci. Arts and Letters, xv., pt. ii., Oct., 1906. 



