The ritual and significance of the Winnebago medicine dance

by Paul Radin

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.