It therefore seems quite probable, taking into account the fact that three Siouan (one Winnebago and two Omaha) societies present a shooting feature in their basic rituals, that this ritualistic complex is a general characteristic of this area. To sum up, a shooting ritual has entered into a complex quite different from that existing among the Kwakiutl, Central Algonkin Midewiwin, and in one part of the day ceremony of the Winnebago Medicine Dance. We must therefore conclude that the association of shooting with initiation is merely one of many possible associations, and that the shooting found in the basic complex must be regarded as historically different from the shooting found in the initiation complex. Returning to the question of shooting as associated with an initiation ritual, it must be granted that it is somewhat improbable that this particular association should have arisen independently among two tribes living in closely contiguous geographical areas. We may therefore assume that the Winnebago either borrowed from the Central Algonkin, or _vice versa_. All indications point to the former as having been the case. The shooting, then, as found in the societies discussed, is merely one phase of sympathetic magic. A cultural element common to a very large area has become associated with a special significance and with special ceremonies. For the cultural areas discussed, this association seems to have developed into two types of complexes,—the shooting-initiation complex of the Central Algonkin, and the basic complex of the Omaha and Winnebago. IV. THE INITIATION RITUAL.—The elements common to the Central Algonkin Midewiwin and to the Winnebago Medicine Dance consist of two parts,—an initiation and a shooting. Of these, the shooting was shown to have been a more or less free element, capable among other tribes of entering into an indefinite number of associations; that, indeed, in the Medicine Dance itself, it had become associated with two different ritualistic complexes. We have already examined the shooting ritual; and we will therefore proceed to examine the initiation ritual, in order to understand its precise significance and its position in the general ceremony and in the complete ceremonial complex of the Medicine Dance. 1. _Ojibwa-Menominee._—The simplicity of the organization of the Ojibwa-Menominee Midewiwin impresses one at a glance. Only a small number of individuals take active part. It is similarly impossible to discern any elaborate ritual. A few ritualistic myths are told, some songs sung, speeches delivered, and then preparations are made for the shooting of the novice. The ceremony practically ends as soon as the shooting terminates. In this semi-public performance there is practically only one ritualistic complex, that of the shooting-initiation. The only purpose of this complex seems likewise to be the initiation of an individual into the Midewiwin.