Initiation is thus seen to be both a concept and a ritualistic complex, varying considerably in different tribes. As a ritualistic complex, it has entered freely into innumerable associations, which can only be determined by a study of each specific ceremony. The same holds true with regard to the concept of initiation. It is also apparent that the concept has a marked influence in determining the nature of the ritualistic complex connected with it, and _vice versa_. In both cases, then, we have to examine not merely the nature of these two phenomena in a given area, but likewise whether they represent historically primary concepts and complexes, before we can make any attempt to investigate what are the concepts that underlie all initiations. V. THE GENERAL CEREMONY.—In the foregoing remarks we have dealt with the nature and significance of those specific rituals that go to make the larger complex we have called the “general ceremony.” We will now proceed to examine the nature and significance of this general ceremony itself. 1. _Ojibwa-Menominee._—The general ceremony of the Ojibwa-Menominee Midewiwin is to all intents and purposes the initiation ritual itself. There is really no other ritualistic complex with which it is associated; nor is there any feature which interrupts in any way the dramatic progress of events from the beginning, to the actual initiation of the new member. In reality this general ceremony must be looked upon solely as the completion of a long course of preparatory instruction. Nothing, indeed, accentuates the minor part which the actual “society” aspect of the Midewiwin plays than this slight development of the general ceremony. The long course of preparatory instruction, in which the shaman, as an individual, plays the major part, seems practically to be the main feature. 2. _Shell Society._—In the Shell Society the general ceremony consists of a large number of ritualistic complexes. The basic ritual runs like a red line through the whole, and with this are associated the following rituals: the passing of the invitation-sticks, the opening of the pack by the keepers, the circling of the fire “by the four children,” the filling of the wooden bowl with water, and finally the shooting. Both the secret and the public ceremonies consist almost exclusively of the shooting, and of the “passing” of the drum and the ritualistic details associated with it. The meeting terminates as soon as the last of the five ceremonial bands has finished this basic ritual.