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.”