CONTENTS
A. DESCRIPTION OF THE RITUAL OF THE WINNEBAGO MEDICINE DANCE[1]
The Medicine Dance is a society, admission into which is gained by purchase. The Winnebago suppose it to be a repetition of a ceremony originally instituted by the Rabbit, when he initiated the first man into its secrets. The society consists of five bands, which, during the ceremony, are known respectively as the Ancestor-Host’s, the East, North, West, and South Bands. These five bands are also known by the names of their leaders. Any band may act as host, and the position of the others in the lodge is dependent on the order in which they are invited by the band acting as host. It thus follows that each band must know the entire ceremony of the society.
I. Organization of the Bands.—For purposes of description it will be best to divide each band into three parts,—the leader, his two assistants, and the rest of the band. Leadership depends upon a thorough knowledge of the ceremony and its complete esoteric significance, which is in the possession of only one individual in each band. This knowledge can be obtained solely by purchase and religious qualifications. These religious qualifications, to which might be added moral as well, play little part at the present day, but there can be no doubt that they were essential in the past. The leader likewise often possessed other characteristics, such as those of warrior and shaman, but they were not essential for his position.
The two assistants were generally men who had purchased sufficient information and privileges to entitle them to help the leader in certain details of the ceremony. The drummers, rattle-holders, dancers, etc., were always recruited from their ranks. Eventually they became the leaders. Those who were neither leaders nor assistants possessed a knowledge varying from that of elementary information, required for admission, to such as would entitle them to the position of assistant.
There is a priority of position in the lodge depending on priority of invitation. The band invited first, occupies the east position; that invited second, the north; that invited third, the west; and that invited fourth, the south. The east is the position of highest honor; the south, that of the lowest. Between the bands, there exists an order of invitation based on tradition, the exact nature of which is unknown. According to one informant, if one band invited another, the latter in turn would be obliged to give it the position of honor; but as there are five bands, this can apply only to special cases. Whatever may be the order, it is certain that each band has ample occasion to occupy all five positions.
There are two ways in which a man can join the Medicine Dance. He may simply apply for admission to any of the five leaders, or he may take the place of a deceased relative. In the former case, if his payment is satisfactory, and he has the other qualifications, he is accepted. In the other case, he or his relatives decide to have him take the place of a deceased relative. This latter form of candidacy is by far the commoner. At the present day, initiation requires the payment of about three hundred or four hundred dollars, in the form of goods and tobacco. Of this, a portion is given to the leader of the Ancestor-Host’s Band during the Four Nights’ Preparation, and the rest to the leaders of the other four bands during the ceremony proper.
Exactly how much information an individual obtains on entering, cannot be determined. This would depend on the amount of the payment. The minimum of knowledge would be an acquaintance with the bare externals of the ceremony, its general significance, and such knowledge of the legendary origin of the Lodge as a single recital could give. The new member is not initiated into the symbolism of the ritualistic myths, and consequently a large portion of the same must be unintelligible to him. What he obtains is practically only the right to hold the otter-skin bag and to use it in a certain way. He cannot take part in any of the forms of dancing or singing, nor can he even shoot at will. He very rarely remains in this condition long, but takes the first opportunity to purchase additional knowledge and privileges.
There are three kinds of members,—mature men, women, and children. The privileges of women differ from those of the men, in that the women do not have to partake of the sweat-bath, may never become assistants, and are privileged to dance in a certain way. In other respects they have equal privileges with men. In practice, there are certain privileges that women never have, but this is due to the fact that either they do not care or they are not in a position to buy them. Children belong to a quite different category. Although they possess an otter-skin, they have not even the power of making it effective, and, in order to do so, must have it guided by some older member. There does not seem to be any evidence indicating that women were ever excluded from membership.
II. Prescribed Duties of the Bands.—The duties of the host, who is known as x’okera,[2] and whose band is called Minañk‘ara-k‘oñañgire′ra,[3] are as follows:
1. To rehearse the songs and rituals with his band four nights previous to the ceremony proper. At this rehearsal the candidate (hanbirok‘aragu′-inera, literally “the one for whom they seek life”) is always present, and instructed in the ceremony.
2. To send out invitation-sticks and tobacco to the leaders of the other four bands. The messengers are always his sisters’ sons.
3. To begin the Four Nights’ Ceremony preceding the ceremony proper.
4. To receive the leaders and assistants of the other four bands before the sweat-lodge ritual, and to begin the same.
5. To begin the ceremony proper.
6. To take part in the following portion of the ceremony proper.
(a) To welcome the four bands.
(b) To lead the candidate to the secret brush and instruct him in certain precepts.
(c) To act as preceptor of the candidate before he is shot with the sacred shell.
(d) To turn the candidate over to the charge of the leaders of the East and North Bands.
(e) To relate certain of the myths.
(f) To deliver certain speeches and to perform certain actions that constitute the basic ritual of the ceremony proper. This will be discussed later.
The East Band is known as Tconi mina′ñgera (Those-who-sit-first), Hannp‘ogu homina′ñgere (Where-the-day-comes-from), Wiayephuregi (Where-the-sun-rises). All these terms are used frequently. The duties of the leader are—
1. To assist the ancestor-host in passing upon the eligibility of a candidate.
2. To take part in the following portions of the ceremony proper.
(a) Accompanied by his two assistants, to take part in the brush ritual.
(b) To take charge of the candidate after he has been handed over to him by the ancestor-host.
(c) To shoot the sacred shell into the candidate’s body.
(d) To relate certain of the myths.
(e) To perform the basic ritual.
The North Band is known as Siniwagu mina′ñgera (Where-the-cold-comes-from). The leader has the same duties as those of the East leader. The myths recited are of course different.
The West Band is known as Wioi′rê mina′ñgera (Where-the-sun-goes-down). The leader has the duty of reciting certain myths and performing the basic ritual.
The South Band is known as Nañgŭojedjan minañgera (He-who-sits-at-the-end-of-the-road) or Horotcû′ñdjeregi (Where-the-sun-straightens). The duties of the leader are the same as those of the leader of the West Band, except that the myths he recites are different.
The distribution of the gifts to the different bands is the following:
The leader of the East Band receives one-half of the number of blankets, the upper half of the new suit worn by the candidate, and one-quarter of the food.
The leader of the North Band receives one-half of the blankets, the lower half of the suit, the moccasins, and one-quarter of the food.
The leaders of the West and South Bands receive each three yards and a half of calico and a fourth of the food.
The ancestor-host receives various gifts of food and tobacco from the leaders of the other bands. He receives his payment from the candidate before the ceremony proper.
The candidate is present at the Four Nights’ Ceremony of the ancestor-host’s band preliminary to the ceremony proper. At the latter ceremony he sits to the right of the ancestor-host’s band. He is not dressed in his new suit until after the secret ceremonies in the brush.
There are facial decorations distinctive of the different bands. The host’s band and the candidate paint a blue circle on each cheek, but its significance is unknown to me.
The regalia used are simple and few. They consist of eagle, hawk, squirrel, weasel, beaver, and otter skin bags, a drum, gourd rattles, and invitation-sticks. The otter-skin bags are always beaded and contain the sacred shell and various medicines. A few red feathers are always inserted in the mouth of the otter-skin bag. The gourds contain buck-shot at the present day. They are painted with blue finger-marks.
III. Division of the Ceremony.—The Medicine Dance is divided into five well-marked parts. The first part (I) consists of the Two Nights’ Preparation preceding the sending-out of the invitation-sticks. This takes place at the home of the ancestor-host (x’okera), in the presence of the members of his band and the candidate. The second part (II) consists of the Four Nights’ Preparation preceding the sweat-lodge ritual. Each band has its own Four Nights’ Preparation, although that of the ancestor-host begins before the others. The third part (III) consists of the rites held in a sweat-lodge specially constructed for this purpose near the medicine-lodge, on the morning after the Four Nights’ Preparation. The participants are the ancestor-host; the leader of the East, North, West, and South Bands, each with his two assistants; and the candidate. The fourth part (IV) consists of the ceremony proper, which in turn must be divided into the night ceremony (a) and the day ceremony (b). The fifth part (V) consists of the rites held in the brush, at which the secrets of the society are imparted to the candidate. Special guards are placed on all sides of the brush to prevent the intrusion of outsiders. The participants are, beside the candidate, the ancestor-host, the leaders of the East and North Bands, each with his two assistants, and all other individuals who have bought the privilege of attending. These ceremonies take place at the dawn preceding the day ceremony.
Two feasts and one intermission interrupt the main ceremony. The feasts always take place at the end of the ritual of the East Band; i. e., generally at noon and at midnight. The intermission generally lasts from the dawn preceding the day ceremony until 7 or 8 A. M. The intermission begins as soon as the drum and gourds have been returned to the ancestor-host, and ends as soon as the people return from the brush ritual.
The first and second parts are concerned entirely with a recital of certain ritualistic myths, and a rehearsal of the songs and the specific ritual of each band, used during the remaining parts.
IV. Types of Component Elements of the Ceremony.—For purposes of greater clarity, the speeches, songs, and types of action, will be carefully differentiated, and referred to by some designation characterizing their essential traits. These speeches, songs, and types of action, together form complexes which can be regarded as units, and I will therefore also refer to these by some designation characteristic of their function.
1. Types of Speeches. (1) Salutations.—No formal salutation is used during Parts I and II, the individuals being addressed by their relationship terms. In Parts III, IV, and V the salutations are invariably the same. The ancestor-host and his band are addressed as follows: “The-one-occupying-the-seat-of-a-relative (deceased) (some relationship terms) -and-you-who-sit-with-him, I salute you!” The East is addressed, “You-who-represent-the-place-where-the-sun-rises;” the North, “You-who-represent-the-place-where-the-cold-comes-from;” the West, “You-who-represent-the-place-where-the-sun-sets;” and the South, “You-who-represent-the-place-where-the-sun-straightens” or (preferably) “You-who-represent-the-end-of-the-road.”
The appellations of the bands, as before stated, refer to the creation myth and the four guardian spirits whom the Rabbit visited for the purpose of inquiring into the necessity and meaning of death. He was compelled to travel around the earth, which is conceived of as an island, and received no answer until he came to the spirit at the end of the road. In the dramatic performance of the medicine dance the lodge typifies the earth, and the four bands and their leaders typify the four spirits. The ancestor-host’s band typifies the ancestor of the Winnebago, their leader being known as x’okera (literally “root,” metaphorically “ancestor”).
(2) Speeches.—Under this head will be treated (a) speeches of welcome; (b) speeches of acceptation; (c) speeches of presentation; (d) speeches explanatory of the significance of the ritual; and (e) speeches of admonition, addressed exclusively to the candidate. This does not exhaust all the speeches. There are many others, generally short, that can hardly be classified. It must be understood that in their content, as well as in the order of their succession, the speeches must follow a traditionally determined sequence. In practice this is certainly not always true, but to the mind of the Winnebago these speeches appear as old as the ceremony. It is their firm belief that any departure from the accepted norm will interfere with the efficacy of the ceremony.
(a) Speeches of Welcome.—When the leader of the East Band enters after the ancestor-host has begun the main ceremony (IV, b), he addresses him as follows: “It was good of you that you condescended to invite me to this dance. I am a poor pitiable man, and you believed me to be a medicine-man. But I know that you will show me the true manner of living, which I thought I possessed, but which I did not.” In this strain he continues, weaving into his speech references to the ritual connected with his band, and giving words of thanks for the beautiful weather (should it be a clear day). In concluding, he thanks all again, and informs them that he will sing a song. With slight alterations, the leaders of the other bands address the ancestor-host similarly. The ancestor-host’s answer of welcome is as follows: “Whatever I desired, you have done for me. All night have you stayed with me, and by your presence helped me in the proper performance of this ceremony. I am ready with a dancing-song; and when I have finished it, and sit down, I shall pass unto you tobacco and the other means of blessing (the gourds and the drum). You all, who are present, do I greet.”
(b) Speeches of Acceptation.—After the ancestor-host has been presented with food, he thanks the donors as follows: “You have had pity on me. You have been good to me, and have given me to the full whatever I might have desired. You have made my heart full of the blessing of thankfulness. In return I give you a blessing. Here is some food for you. It is not anything special, nor is it as much as it ought to be, and I know you will remain hungry. It was prepared for the spirits of the four quarters (whom you represent), but it is lacking in all those qualities which would have made it acceptable to them. Such as it is, however, may its presentation be a means of blessing to you!”
(c) Speech of Presentation.—East presents the food to the ancestor-host with the following words: “I have not very much to tell you, because I am too poor, but our ancestors told us to give food to you. This little that I give you is all that I can do, being a person of so little importance.”
(d) Explanatory Speeches.—These are of so specific a nature that no single one can be considered typical.
(e) Speeches of Admonition.—“Nephew, now I shall tell you the path you must walk, the life you must lead. This is the life the Rabbit obtained for us. This is the only kind of life, this that our ancestors followed. Listen to me. If you will always help yourself, then you will attain to the right life. Never do anything wrong. Never steal, never tell an untruth, and never fight. If you meet a woman on the left side of the road, turn to the right. Never accost her, nor speak familiarly with a person whom you are not permitted thus to address. If you do all these things, then you will be acting correctly. This is what I desire of you.”
2. Types of Songs.—The songs may be divided into two groups: (1) those that are sung in connection with myths and after the speeches of a more general nature, and (2) those that are sung to accompany definite and specific actions. These latter can therefore be most conveniently divided into (a) minor dance songs, (b) major dance songs, (c) initial songs, (d) terminal songs, (e) loading songs, and (f) shooting songs. The medicine-men distinguish only between four kinds of songs,—major and minor dance songs, terminal and shooting songs. Each has a different rhythm and music. For purposes of description, however, the above division is more convenient.
3. Types of Action. (1) Blessing.—Either hand is held outstretched, palm downward, and moved horizontally through the air. It is always used when entering and leaving the lodge, and on any occasion where an individual has to pass from one part of the lodge to another. It is always rendered as “blessing” by the Indians; and they particularly insisted upon the fact that the “blessing” was not conveyed by any words used in connection with the action, but by the action itself. Each person who is thus passed answered with a long-drawn-out “ho-o-o,” and with an obeisance of the head.
A modification of the above is the nansura niñkuruhintce (or “blessing of the head”), which consists of a simple laying of the hand upon the head; both the giver and recipient keeping their eyes fixed on the ground, and the recipient slightly bending his head. A few mumbled words accompany this action.
(2) Direction of Walking in the Lodge.—One must always pass contrary to the hands of the clock. A person in the East Band must make the entire circuit of the lodge in order to pass out. In only exceptional cases can this rule of passing be broken; and that is when an old and specially privileged member crosses from his seat to that directly opposite him, during the shooting ceremony. I was given to understand that this was an extremely expensive privilege.
4. Types of Ritual.—Parts III, IV, and V can be so analyzed that they fall into a fairly well-defined number of complexes, consisting of speeches, songs, and movements. These are nine in number. Artificial distinctions have been avoided in this division, as far as possible. The complexes are (1) entrance ritual; (2) exit ritual; (3) fire ritual; (4) presentation-of-food ritual; (5) shooting ritual; (6) initiation ritual; (7) sweat-lodge ritual; (8) smoking ritual; (9) basic ritual.
Of these, (3), (5), (7), (8), and (9) are found in Part III; all, except (7) and (6), in Part IV (a); and all except (7) in Part IV (b); (5) does not actually occur in Part III, but is described in detail in the myth related there. The order in which we will discuss these ceremonial complexes is not the order in which they follow one another in the ritual. Some of them are likewise interwoven with one another. Both these factors will, however, be considered in the description of the entire ritual, following the description of each ceremonial complex.
(1) Entrance Ritual.—The band enters the tent, makes one complete circuit, and stops. The leader now delivers a short speech, followed by a song. They then continue to the west end, where another speech is delivered and another song sung. After this, they continue again, and stop at the east end, where the leader talks and sings. Now all sit down. After a short pause, the leader again rises, and, walking over to the ancestor-host, talks to him, and gives him some tobacco. He then returns to his seat. Each band entering repeats the same ritual. This applies, however, only to Part IV (a) and (b).
(2) Exit Ritual (Part IV, a and b).—The East leader rises and speaks, followed by North, West, and South. They then speak again, and, singing, walk towards the entrance in such a way that the South, North, and West Bands make complete circuits of the lodge, thus enabling the East Band to precede them. Near the entrance all stop singing, and say “wahi-hi-hi” four times, and pass out. This exit ceremony differs slightly in the two divisions of IV.
(3) Fire Ritual (Part III).—The ancestor-host rises and goes to the leaders of the four other bands individually; and after he has blessed them, they respond; and all rise, make four circuits of the lodge, and then sit down again. Now the leader of the East Band rises, holding in his hands the invitation-sticks and some tobacco, delivers a speech, and, going to the fireplace, kindles a new fire.
(8) Smoking Ritual.—The leader of the East Band pours tobacco into the fire, first at the east, and then at the north, west, and south corners. Then he lights his pipe, puffs first towards the east, then towards the north, west, and south. That over, he passes his pipe to the leader of the North Band, who takes a few whiffs, and in turn passes it around to the next member of the lodge. When the pipe has made the complete circuit, it is placed in front of the fireplace. In the mean time the ancestor-host has returned to his seat, and after a short pause, rises, speaks, and sings again. This smoking ceremony occurs after each entrance ceremony of IV (a) and (b), and before both feasts of IV (a) and (b).
(4) Presentation-of-Food Ritual (Part IV, a and b).—The leader of the East Band rises, and brings meat, berries, wild potatoes, etc., to the ancestor-host, delivering a minor speech at the same time. Each of the other leaders repeats the same ceremony. When all have finished, the ancestor-host rises and thanks them.
(5) General Shooting Ritual (Part IV, a and b).—The leaders of the East, North, West, and South Bands, holding their otter-skins in their hands, rise, and, taking three men with them, make a complete circuit of the lodge. They first speak in undertones to these three men, giving them directions. At each end the leader of the East Band speaks, and then, singing, walks toward the west end, saying “yoho-o-oya-a” three times, and ending with a long-drawn-out “yo-ho.” At the west end both he and the leader of the South Band speak. Then chanting “yo-ho” again, they all walk towards the east end. Here the leader of the East Band speaks twice. Now all place their otter-skins on the ground in front of them. East then speaks again. At the conclusion of his speech, all kneel in front of the otter-skins and cough, at which the sacred shell drops from their mouths upon the otter-skins. They thereupon pick it up, and holding the shell in one hand, and the otter-skin in the other, make a circuit of the lodge four times, increasing their speed with each circuit, and singing. All this time the shell is held in full view of the spectators, on the outstretched palm of their right hand. As they near the east end of the lodge, toward the end of the fourth circuit, standing in front of the Ancestor-Host’s Band, they supposedly swallow the shell, and fall down instantaneously, head foremost, as if dead. Finally they come to, and, coughing the shell up, they put it into their otter-skin bag, and, making the circuit of the tent, shoot four members of the Ancestor-Host’s Band, four of the East, four of the North, two of the West, and two of the South Band. Each person, as he is shot, falls prostrate on the ground, but, recovering after a few moments, joins those making the circuit of the tent. Each leader now takes his drum and gourds to the fireplace. Then the general shooting commences. Every person possessing the right, shoots one individual, until all the members have been shot. As each person is shot, he falls to the ground, feigns unconsciousness, and then slowly recovers. The slowness or speed of his recovery depends exclusively upon the privileges he possesses, and the number of years he has belonged to the society. As soon as the person shot recovers, he falls in line immediately after the last one shot. While all are thus walking around, the half-dozen people at the fireplace sing shooting-songs to the accompaniment of drum and gourds. The amount of noise at this point is quite considerable.
(6) Initiation Ritual (Part IV, b).—All the members of the Ancestor-Host’s Band, and the candidate, make one circuit of the lodge, taking their otter-skins along with them. As they pass around, they gently touch the heads of the members with the mouth of the otter-skin, saying, “yoho′-o-o,” to which the members respond with “ho-o-o.” After the circuit, all return to their seats with the exception of the candidate, who remains at the east end, in front of the fireplace. After a pause, the ancestor-host joins him again, and delivers a speech of the admonition type. The candidate first faces the south, and then the north. During his speech, the ancestor-host touches him on his head and on his chest, and makes him face first south, and then north. When the speech is over, the ancestor-host sings, and takes the candidate to the west end of the tent.
The tent is now prepared for the initiation proper. Two long strips of calico are stretched from the west to the east end of the lodge. They are about a foot and a half wide, and are separated from each other by the fireplace. At the west end a much shorter strip of the same material is stretched along the width of the lodge, across the two long strips. Upon this the candidate is placed. When these preparations are completed, the ancestor-host rises, and, going to each of the four leaders, speaks to them in an undertone. He then returns to his seat. The leaders of the East and North Bands now rise and make the complete circuit of the lodge. The former now speaks, then the latter. He, in turn, is followed by the former, who speaks twice. Then the leader of the North Band delivers another speech, and, together with his partner, walks to the west end of the lodge, where the candidate is kneeling. The two leaders here speak again. Both now take their sacred shells, swallow them, and walk to the east end. Here they speak again. Now they hold their otter-skins in readiness for the shooting, but first jerk them forward twice towards the four cardinal points, saying “dje-ha-hi, dje-ha-hi,” and concluding with “e-hohoho.” Standing upon the two long calico strips in a slightly bent position, and holding their otter-skins tightly in their hands, both run rapidly toward the reclining form of the candidate, making loud, threatening sounds in a quavering voice, and strike his body twice with the mouth of the otter-skin, ejaculating, as they do this, two short sounds, as of an animal who has succeeded in capturing his prey. The candidate falls prostrate to the ground instantaneously. He is immediately covered with a blanket, upon which are placed the otter-skins of the two leaders. A number of people specially privileged now gather around the covered figure, dance, sing, and shout to the accompaniment of the shouts of the other members of the society, all of whom seem to be in a frenzy of excitement. When the noise has somewhat abated, the blanket is removed, and the figure of the candidate is shown, still apparently unconscious. He comes to slowly, but finally succeeds in raising himself and sitting up. He then coughs violently, and the shell, which has apparently been shot into his body, falls out of his mouth. After this, his recovery is rapid. He is then undressed; and all the finery, as well as the new buckskin suit, moccasins, etc., are distributed to those to whom it is customary to give them. He now returns to his seat to the right of the Ancestor-Host’s Band, where some female relative, generally his mother, dresses him in an ordinary suit.
(7) Sweat-Lodge Ritual (Part III).—The East leader rises, and with his two assistants makes the circuit of the sweat-lodge, during which time the North, West, and South leaders, each with his two assistants, join him. At the east end the leader makes four steps with his right foot, each time saying “wahi-hi-hi.” He then makes the circuit of the lodge four times. After the third circuit, he goes directly to the heating-stone, “in defiance of the rule,” as he himself says, but with the hope that through this defiance he will gain additional strength. After he has made the fourth circuit, he seizes the two entrance-lodge poles, and, shaking them gently, shouts “e-ho-ho-ho.” All now sit down. Now the ancestor-host takes four sticks and smears them with a special kind of greenish clay, and hands them to the leader of the East Band. The latter seizes them and holds them tightly with both hands. By this action he is supposed to obtain strength. The sticks are then passed in rotation to the leaders of the North, West, and South Bands, all of whom repeat the same ceremony.
(9) Basic Ritual (Part IV, a and b).—This ritual is that upon which the ritual of the ceremony proper (Part IV, a and b) is built. In a certain sense it may be justifiable to consider all the above ritualistic complexes, with the exception of the entrance and exit rituals, as parts of this basic ritual. The important religious function of the Medicine Dance is the “passing of the blessing,” consisting of speeches, songs, and the blessings which each individual passes from one band to the other for the greater benefit of both the host and his guests. These blessings are symbolized by the drum, the gourds, the songs, the speeches, and the specific actions in which each band participates. The ceremony begins when the ancestor-host delivers his first speech, and ends when drum and gourds are returned to him. All that takes place between the ancestor-host’s first speech, up to the time that the drum and gourds are placed before the members of the East Band, constitutes the unit that I have called the “basic ritual.” Into it are thrust, as intrusive elements, other rituals; so that it is at times extremely difficult to discern the basic ritual itself. But it is there, and remains intact; for as soon as an intrusive ritual is finished, the thread of the basic ritual is taken up, and continued to the end. Such a ritual as the general shooting or initiation, or such myths as the origin myth, require hours; and yet as soon as they are over, the basic ceremony is continued from the point where it had been interrupted.
The East leader rises and speaks, then sits down, and together with the other members of his band, sings a song (initial song). When this song is finished, he rises and speaks again, and then sits down and commences a song known as the “minor dancing-song.” While he and a few others are singing, drumming, and using the gourd rattles, other members of his band, as well as members of the other bands, who care to, and who have bought the privilege, come to his seat and join in the dancing. When this is over, he and a few others either from his own or from some other band, who have bought the privilege, go to the fireplace, where the leader delivers a speech and begins the major dancing-songs, in which the privileged members participate. When this is over, the drum is tied to one of the members thus privileged, generally the one who has been drumming, and the circuit of the lodge is twice made, the leader and his two assistants at the head, followed by the other members of his band. Two stops are made at the west, and two at the east, end of the lodge, where songs known as “completion songs” are sung. Then the lodge circuit is made four times, all chanting “wahi-hi-hi,” slowly at first, but then faster, the speed of the walking corresponding to that of the chanting. Then, with a final strong “e-ho-ho,” drum and gourds are deposited in front of the next band. All now return to their seats, where, before sitting down, the leader delivers a short speech.
This basic ritual is repeated by each band in the manner described. As it is so often broken up by the intrusion of other rituals, it will be best to divide it into four parts. These parts are never broken up. Whenever intrusive elements occur, they either precede or follow.
The first part consists of all that takes place between the first speech of the leader and the completion of the initial song. The speech referred to is the one that follows the smoking ritual, which may, on the whole, be reckoned as belonging to the introductory ritual, such as the entrance ritual. The second part consists of all that transpires between the second speech and the completion of the minor dancing-song. The third part consists of all that transpires between the speech at the fireplace and the completion of the major dancing-songs. The fourth part consists of all that transpires between the completion of the major dancing-songs, and the last speech the leader makes after he has passed the drum and gourds to the next band.
The most bewildering intrusion is that which follows the second part. Before the leader and his assistants go to the fireplace, the elaborate general shooting ritual takes place. After the specially designated men of each band have been shot, those specially privileged proceed to the fireplace. Here they sing the shooting-songs until the shooting ritual is over. The first set of drummers and gourd-rattle holders are often relieved by a second set. It is only when the shooting-songs have been completed, that the leader and his assistants proceed to the fireplace to begin the third part of the basic ritual.
V. Ceremony as a Whole.—As stated before, there are certain speeches and types of action that cannot be fitted into the above description. This is especially true of myths; and these, with the exception of the content of the myth, will now be considered in connection with the description of the entire ritual as related to me by Blowsnake, and based on the above divisions. The ceremony begins with an account of the manner in which Blowsnake was induced to join the society. Upon his acceptance, and payment of the required amount of material, the ceremony began.
The first two nights consisted of an informal salutation, two explanatory speeches and four myths, the latter in no way connected with any part of the Medicine Dance. The last three myths deal with the legendary account of the origin of the Winnebago Medicine Dance, and its dissemination among the tribe.
At sunset the leader of the band to which the candidate has applied for admission, gathers together the members of his band, and all retire to a little lodge near his home, in order to begin the Four Nights’ Preparation. It is only after the leader has finished the first song that the other four bands who are holding corresponding preparations are allowed to begin. What actually takes place during these four nights is not positively known, but there is little doubt that they are used as a general rehearsal of songs, speeches, and other elements of the ceremony.[4] In all probability, the candidate who is present in the lodge of his future ancestor-host is likewise instructed in as many things as an uninitiated member is allowed to know. This instruction consists in the teaching of certain myths and types of action.
On the morning after the last of the four nights, the candidate is given some sacrificial tobacco, and told to go in search of a stone for the sweat-bath. He selects a stone that he can carry on his back easily. Before picking it up, he pours tobacco on it. As soon as the stone is brought to the lodge of the host, it is heated. The candidate is now despatched for some oak-branches, four pieces of oak-wood about two feet and a half in length, and some grass. The grass is used for improvised seats. The oak-wood is used for the four construction poles of the sweat-lodge. They are placed in the east, north, west, and south points respectively. It is not permitted to trim the tops of the oak-wood. When all the bands have gathered near the medicine-lodge, and retired to their improvised lodges, the ancestor-host and the candidate go to the lodge of the East leader (that is, to the lodge of the band first invited), and greet him by touching his head with their hand.
He answers with “ho-o-o.” The leader of the first band rises, and, accompanied by his two assistants, goes to the sweat-lodge. The ancestor-host goes to the lodges of the other bands and greets the leaders in a similar manner. After the leader and assistants of the band last invited have entered the sweat-lodge, the ancestor-host, the candidate, and his assistants enter, and the ceremonies begin.
After the ceremonial salutation and an introductory speech, the ancestor-host, as the leader of the band giving the Medicine Dance may now be called, rises, and, taking his invitation-stick and some tobacco, approaches the leader of each band, and, blessing him, thanks him for coming, and assures him at the same time to how great a degree his presence will contribute toward the success of the performance of the ritual. He then returns to his seat. The leaders thank him in turn. Now follow the fire and smoking rituals, which in turn are followed by twelve speeches of a general and of an explanatory character. Then comes the “strengthening” ritual; and immediately after come two exceedingly long myths describing the initiation of the first man into the secrets of the lodge, as well as the symbolic meaning of the shooting ritual. All now undress and take a sweat-bath. Female candidates are excluded. A number of short speeches follow, and the whole concludes with the exit ritual.
The drum and gourds are used to accompany the song. The basic ritual is perhaps present, to a certain extent. However, it was impossible to witness the ritual, and for this reason the procedure seems somewhat hazy to the writer.
When the ritual in the sweat-bath is over, there is a slight pause. The candidate, the ancestor-host and his band, enter the medicine-lodge, and, after taking their seats, sing a few songs. When the last song is concluded, the other bands enter in the order of their invitation. Now comes the entrance ritual followed by the smoking ritual. Thereupon the ancestor-host rises and delivers the opening speech of the basic ritual. The ancestor-host does not go through the entire basic ritual at this time, because he is not permitted to begin the shooting ritual. Soon after the beginning of the basic ritual by the ancestor-host, generally after the second speech, gourds and drum are passed to the leader of the East Band. This one rises and begins the basic ritual, which he interrupts at the end of the second part, in order to begin the general shooting ritual. When that is finished, he continues with the third and fourth parts of the basic ritual. Then drum and gourds are passed to the North Band. Its leader now in turn begins his basic ritual, but stops after the second part, where the presentation-of-food ritual and the smoking ritual intervene. It is now about midnight, and a feast is partaken of. As soon as the feast is finished, and the lodge has been cleared of food and eating-utensils, the leader of the North Band continues with the third and fourth parts of the basic ritual. The leaders of the West and South Bands perform the basic ritual without any interruptions, except, of course, that of the general shooting ritual between the second and third parts. The drum and gourds have now reached the ancestor-host, who goes through the third and fourth parts of the basic ritual. There is, however, some doubt as to whether this is always done. Then follows the exit ritual, and all pass out to rest for a few hours.
A short time preceding dawn, the candidate, the leaders of the East and North Bands, and the ancestor-host, each with two assistants, and all other members who are privileged to do so, leave the lodge and walk to the brush, where the candidate is to be initiated into the mysteries of the sacred shell and the shooting. Each band must have one or more of its members present at this ritual.[5] When they are near the place set aside for the secret ritual, the order of marching, which up to this time had been of no consequence, changes into that of single file, the leader of the East Band leading. When they have arrived at the place, all stop. The East leader now informs those present that he is going to make a road for the candidate, symbolical of the path of life, which forms the basis of the sweat-bath and Medicine Dance. Singing, he circles the spot four times. At the end of the fourth circuit he stops, and all turn around and face east. The leader of the North Band has also the right to go through this ritual, but he does not always do it. Repeating the ceremony is in all probability connected with extra expense. All now sit down, and the specific rites of the brush ritual begin.
The ancestor-host rises, and, taking the candidate with him, goes to the leader of the East Band and speaks to him. Then he and the candidate return to their seats. The East leader now relates to the candidate a portion of the story of the creation of the earth and of the first man. The North leader then tells the story of the journey to the land of the spirits, to the lodge of the earth-maker. When this is finished, the two leaders teach the candidate how to go through the actions incidental to the shooting, the swallowing of the shell, and the recovery from its effects. When they think that he is sufficiently adept in all these actions, they dress him in his new suit, put on a new pair of moccasins, decorate him with finery, and return to the medicine-lodge.
These rites generally last until about eight in the morning; so that when those who have participated in the brush ritual are returning, the other members of the Medicine Dance are also about ready to begin the day ceremony, the principal one of the entire Medicine Dance. The ancestor-host again precedes the other leaders in entering the lodge. Then follows the entrance ritual. During this ritual the drum is struck four times at stated intervals. The smoking ritual now follows. When it is concluded, the ancestor-host rises to begin the basic ritual, which is interrupted at the end of the second part. Gourds and drum are passed to the East Band, whose basic ritual is also interrupted at the end of the second part. Now follows, first the initiation of the candidate into the Medicine Dance, and then the general shooting ritual. When the East leader has concluded, drum and gourds are passed to the North Band, whose basic ritual is not interrupted, as upon the preceding day. At the conclusion of the basic ritual of the North Band, the food-presentation ritual follows, then that of the smoking ritual, and finally the feast. After the feast, the leader of the West Band narrates the origin myth of the Medicine Dance, which is continued by the leader of the South Band. The presents are then distributed. After this, the basic ritual is continued by the leader of the West Band, followed by that of the South Band, and finally drum and gourds are passed to the ancestor-host. He either finishes the third and fourth parts of the basic ritual, or takes drum and gourds to the fireplace. The exit ritual now begins, and at about sunset the entire ceremony of the Medicine Dance is over. On the whole, it must be said, that the main difference between (a) and (b) of Part IV setting aside the initiation, lies simply in the number of myths told and the greater length of the speeches.