Precisely the same ritual that we found among the Ojibwa-Menominee—the initiation-shooting complex; that is, initiation associated with shooting, the transference of the otter-skin bag and of a shell, plus a number of incidental elements—occurs in the general ceremony. This complex intervenes between the performance of the basic ritual by the North and West Bands. There is absolutely nothing in the basic ritual preceding or following the initiation that could possibly be interpreted as a preparation for the latter. As it is found there, the initiation seems quite out of place, and conveys forcibly the impression of being intrusive. The general ceremony is by no means terminated when initiation is over; but the West Band continues with its performance of the basic ritual as though there had been no interruption, even though the interval between North’s and West’s performance of the basic ritual generally lasts a number of hours. The initiation ritual is, on the whole, treated as an incidental feature. It can certainly not be the main or most important ritual of the general ceremony. As a matter of fact, it occurs only in the day ritual of that ceremony. In the night ritual it is absent. A ritual of which shooting is one of the essential features occurs in the latter, but, as we shall see later, this has nothing to do with the initiation. That the shell and the shooting are unquestionably considered necessary and essential for initiation, is borne out conclusively by the numerous references in the speeches. We must therefore not permit the position of the initiation ritual in the general ceremony to interfere with its interpretation as a real initiation into the society. However, this position may have been due to secondary causes. It is quite impossible to determine them definitely now; but it is possible, by studying the significance and nature of the basic ritual, to explain to a very large extent the reason for the position of the initiation ritual.