The Ancient Library

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sorcier et esprit portent sou vent le meme nom."l For our purpose the distinction is immaterial. At the moment of magical action the magician puts into motion some non-natural power; and it is to the acquisition of this power that his initiatory ceremonies are directed. The shaman may have magic crystals or the magic shell forced into his body, or he may receive his power in the visitation of a trance or dream. He has often to learn the tricks of his trade like the initiates in the Mide wiwin, but such knowledge profits him nothing without the shooting with the migis or magic shell by which he is killed to be reborn to a new life of power.2 And the power acquired by the magician may be lost. The end of the Kurnai Tankli's career is not without pathos. " From that time I could pull things out of people and throw the kin like light in the evening at people to hurt them. About three years ago I took to drink­ing and then lost all my kin and all my power, and have never been able to do anything since. I used to keep it in a bag of ring-tailed opossum skin in a hole in a tree. One night I dreamed my wife threw some kruk (menses) on me.

1 Hubert et Mauss, VAnnie Sociologique, vii. p. 87 ; cf. ib. p. 36. 3 Hoffman, "The Mide wiwin of the Objibwa," Seventh Annual Report of the American Bureau of Ethnology, p. 218 foil.

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