"Noko'mis then wrapped the living child in soft, dry grass, laid it on the ground at the extreme end of her wigwam, and placed over it a wooden bowl to protect it. She then took the body of her daughter and the other grandchild and buried them at some distance from her habitation. When she returned to the wigwam, she sat down and mourned for four days; but at the expiration of the fourth day she heard a slight noise within the wigwam, which she soon found to come from the wooden bowl. The bowl moved, when she suddenly remembered that her living grandchild had been put under it. Upon removing the bowl she beheld a little white rabbit, with quivering ears, and on taking it up said: 'O, my dear little Rabbit, my Mä'näbush!" She cherished it, and it grew. One day the Rabbit sat up on its haunches and hopped slowly across the floor of the wigwam, which caused the earth to tremble. Then the ânâ'maqki'ŭ, or evil underground beings, said to one another: 'What has happened? A great maʼnido is born somewhere,' and they immediately began to devise means whereby Mä'näbush might be destroyed.

"When Mä'näbush grew to be a young man he thought it time to prepare himself to assist his uncles (the people) to better their condition. He then said to Noko'mis, 'Grandmother, make me four sticks, that I may be able to sing.' She made for him four sticks, the pä'kähe'känäk', with which he could beat time when singing. When he received these sticks he went away to an open flat place, where he built a long house or wigwam. He then began to sing: 'Ne'niki'anka, he hē; E'toshe/hawŎk, hê, hē; mo'natoak', hä, hē; Ni'nahapi'o nit esh'kodēm sasaq kodek. Ne'pon ni'kati'nanan wike'iu na aoake me tshe, sho aietshaqketokek." [Translation: I am born to create animals (for my uncles). I can create my fire that the sparks may reach the sky. My arrow I am going to take out, so that while the earth stands there will be enough to eat.]1

"While thus singing and calling together his uncles he told them that he would give them the Mitä 'wit, so that they could cure disease. He gave them plants for food so that they should no longer want for anything. He gave them medicine bags, made of the skins of the mink, the weasel, the black rattlesnake, the massasauga rattlesnake, and the panther. Into each of these he put samples of all the medicines, and taught their use. Mä'näbush lived for many years after this, and taught his uncles how to do many useful things."2

When this portion of the recitative chant had been completed by Nio'pet, there was a lull in the proceedings while the drum was passed on to the next mitä, to be used as an accompaniment to his chant; and after the others in succession completed their portions of the ritual, the

The spoken words are different from those as pronounced in chanting. The chanted words, though not exactly archaic, are yet different from the modern Menomini, which may be attributable, perhaps, to their (supposed) Ojibwa ritualistic origin.

2 The word Mä'näbush is derived from ma-shä', "great," and wabus', "rabbit," and signifies, "Great Rabbit," because he was to perform great deeds. The Ojibwa etymology is almost identical-mishä', and wâbus.

drum again came to Nio'pet in turn, when he concluded the story of Mä'näbush, as follows:

"When Mä'näbush had accomplished the works for which Kishä' Ma'nido sent him down to the earth, he went far away and built his wigwam on the northeastern shore of a large lake, where he took up his abode. As he was alone, the good ma'nidos concluded to give him for a companion his twin brother, whom they brought to life and called Naq'pote [which signifies an expert marksman]. He was formed like a human being, but, being a ma'nido, could assume the shape of a wolf, in which form he hunted for food. Mä'näbush was aware of the anger of the bad ma'nidos who dwelt beneath the earth, the ânâ'maqki', and warned his brother, the Wolf, never to return home by crossing the lake, but always to go around along the shore. Once after the Wolf had been hunting all day long he found himself directly opposite his wigwam, and being tired, concluded to cross the lake. He had not gone halfway across when the ice broke, so the Wolf was seized by the bad maʼnidos, and destroyed.

"Mä'näbush at once knew what had befallen his brother, and in his distress mourned for four days. Every time that Mä'näbush sighed the earth trembled, which caused the hills and ridges to form over its surface. Then the shade of Moqwai'o, the Wolf, appeared before Mä'näbush, and knowing that his brother could not be restored Mä'näbush told him to follow the path of the setting sun and become the chief of the shades in the Hereafter where all would meet. Mä'näbush then secreted himself in a large rock near Mackinaw. Here his uncles, the people, for many years visited Mä'näbush, and always built a long lodge, the mitä'wiko'mik, where they sang; so when Mä'näbush did not wish to see them in his human form he appeared to them in the form of a little white rabbit, with trembling ears, just as he had first appeared to Noko'mis."

Following is the notation of the song given by the mitä". The prolonged syllables employed were "he, he," with the lower note on "yo, ho."

On the completion of the chant, Nio'pet passed the drum to the next singer on his right. The subsequent portions of the ceremonies did not vary greatly from those of 1890.

The ceremony of shooting the konä'pamik was completed early in the afternoon, after which the new member tried his powers on those pres

ent. As the grave of the dead was several miles away, the procession could not carry out the usual routine of ceremonies usually performed. at the place of interment, but in lieu thereof they marched around the structure four times, the leading mitä" carrying the drum and chanting a very monotonous song of few words, repeated an indefinite number of times.

NOTES ON THE CEREMONIES

Another version of the death of the brother of Mä'näbush is given in the following Menomini myth, which accounts also for the white crescent on the breast of the kingfisher, Ceryle alcyon; it is called Okä'skimâ'ni' häs Hä'tanukä'sit, the Story of the Kingfisher:

"One time the Wolves saw that Mä'näbŭsh was alone and without companions, so they decided to give him a Wolf, Moqwai'o, one of their own number, as a brother. These two, Mä'näbush and Moqwai'o, encamped on the eastern shore of a large lake, and while Mä'näbŭsh remained near camp to attend to his duties Moqwai'o went off each day in search of food. Mä'näbush told his brother, Moqwai'o, that when he returned to come back to their wigwam he should never cross the lake, but always come around by the shore line.

"One day, toward night, when Moqwai'o was returning, he came to the shore directly opposite the wigwam, and on looking across the ice he realized that if he were to go by the shore it would require a long time to get to the wigwam, whereas if he crossed the ice he could accomplish the remainder in a short time. Moqwai'o thought, 'Now, why should I not cross the ice; why should Mä'näbush not wish me to do it; am I not one of the fleetest of all the runners in the world?' Then Moqwai'o decided to risk crossing the ice, and soon he was making long and rapid leaps over the surface. He had not gone more than half way before the ice began to break up, the pieces of ice separating so that each leap was greater than the one before, when suddenly Moqwai'o found that he had but one more leap to make to reach the shore, but upon attempting to make it he fell short of the distance, and was pulled beneath the water by Mi'shikine'nik, who killed him.

"When Moqwai'o failed to return to the wigwam, Mä'näbush was much troubled and immediately began to search far and wide for his brother Moqwai'o. One time during this search Mä'näbush was walking beneath some large trees, when he beheld, high up among the branches, Okä'skimâ'ni', the Kingfisher. Mä'näbush then asked Okä’skimâ'ni', What are you doing up there?' Then Okä'skimâ'ni' said, "They have killed Moqwai'o, and in a short time they are going to throw out the carcass, so that as soon as I see it I am going to eat it.' This angered Mä'näbush, and he decided to punish Okä'skimâ'ni', so he called to him, 'Come down, and I will give you this collar to hang about your neck.' Okä'skimâ'ni' then suspected that the speaker was Mä'näbush, the brother of Moqwai'o, and was afraid to descend, but Mä'näbush again spoke to Okä'skimâ'ni', 'Come down, and have no