RADiN] THE MEDICINE DANCE 371 



dealt with the legendary account of the origin of the Winnebago 

 medicine dance and its dissemination among the tribes. 



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. What actually takes place during these four nights is 

 not as stereotyped as the other rituals comiccted with the medicine 

 dance. There is a general rehearsal of songs, speeches, and other 

 elements of the ceremony. The speeches are not actually rehearsals 

 of those to be delivered during the ceremony proper, but refer to the 

 purpose of the medicLae dance much in the same way as do some of 

 the speeches in the ceremony proper. A large number of miscellaneous 

 myths are likewise related. The candidate who is present La the lodge 

 of his future ancestor host is likewise instructed La as many thLags as 

 an uninitiated member is allowed to know. This Lastruction consists 

 ia the teachLag of certaLa myths aad types of action. 



On the morning after the last of the four nights the candidate is 

 given some sacrifical 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 dispatched for some oak branches, four pieces of oak wood about 

 2i feet in length, and some grass. The grass is used for improvised 

 seats; the oak wood for the four construction poles of the sweat lodge. 

 They are placed in the east, north, west, and south points, respec- 

 tively. It is not permitted to trim the tops of the oak wood. When 

 aU 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 in- 

 vited, and greet him by touching his head with their hands. 



He answers with "Ho — o — o." Tlie leader of the first band rises 

 and, accompanied by his two assistants, goes to the sweat lodge. 

 Tlie ancestor host then 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 ceremony is 

 begun. 



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, assuring him at the same time to how great a degree 

 his presence wiU contribute toward the success of theftpei-formance 

 of the ritual. He then returns to his seat. The leaders thank him 

 in turn. Now follow the fire and smoking ritual, which in turn are 



