fear; I merely wish to place about your neck this necklace which I wear, and from which is suspended the white shell.' Then Okä'skimâ'ni' came down, but suspecting Mä'näbush he kept a sharp watch over his movements. Mä'näbush placed the necklace about the neck of Okä'skimâ'ni' so that the white shell ornament was suspended over the breast, and while pretending to tie the ends of the cord back of the neck of Okä'skimâ'ni', Mä'näbush had made one turn and was going to strangle his victim when he slipped away and escaped. The white spot may be seen on the breast of Okä'skimâ'ni' even to this day."

The sweat lodge, already mentioned, is resorted to by the tshi'saqka, and frequently, also, by the mitä", before attempting any serious or dangerous undertaking. The structure is made by placing in the ground in a circular form, having a diameter of 4 or 5 feet, some saplings 1 to 2 inches in thickness, then bending the tops over the middle of the inclosure thus formed and tying them to the opposite poles, so that each pair forms a perfect hoop (plate XI). This dome-shape structure is then covered with bark, canvas, or blankets, to make it as close and tight as possible. When the person desiring the bath enters the structure, an assistant is engaged near by in heating four large stones, each weighing from 8 to 15 pounds. While they are being prepared, the mitä" within continues to chant, and as soon as the stones are sufficiently hot they are rolled in, when the mitä blows upon them a spray, which he produces by filling his mouth from a bowl of water. Presently the small structure becomes filled with hot vapor, which causes his body to perspire profusely. When the bather emerges he sometimes plunges into a stream if one be near at hand.

In the account of the customs of the savages of Canada, obtained from the French archives and now designated as the "Cass manuscripts," dated 1723, there is a reference to the alleged abiding place of Mä'näbush, as follows:

Near Mackinaw there is a rock which, from a distance, has the outline of a sitting rabbit, by them called "Michapaux," which they affirm to have been a Great Spirit or Manitou that once presided over their ancestors, not allowing them to want for anything. Then they succeeded in every undertaking. But by some misfortune, the Spirit has withdrawn into Michapaux. When they pass there, they always leave something to render him more favorable.1

Alloiiez mentioned the same myth in his letter of 1660, referring to the Indians of Michilimackinac. He states that "Leurs fables sur cette Isle sont agréables," and adds:

Ils disent que cette Isle est le Pays natal d'un de leurs Dieux nommé Michabous, c'est à dire le grand Lieure, Ovisaketchak, qui est celuy qui a creé la Terre, et que ce fut dans ces Isles qu'il inventa les rets pour prendre du poisson, aprés avoir consideré attentivement l'araignée dans le temps qu'elle travailloit à sa toile pour y prendre des mouches.

Subsequent to the ceremony, Nio'pet gave an account of the experience of some men who wanted to see Mä'näbush and to request of him

1 Coll. Hist. Soc. Wisconsin for 1856, vol. iii., 1857, p. 145.

2 Relations des Jésuites, 1670, p. 93.

particular favors. The following is a translation of the story, without the repetition of words and phrases:

"A long time after Mä'näbush had left his people, a party of ten men was made up to go in search of him. They set out and after a long day's journey went into camp for the night. On the next day they traveled far, and at night again slept on the ground. On the third day they started early, but after a long journey they still failed to find any trace of the whereabouts of Mä'näbush. As they were sitting around the camp fire in the evening they heard some one drumming and singing. The sound did not appear to be very far away; still they retired, as they had had a long day's walk.

"On the following morning they still heard the sound of drumming and singing, so they started in the direction of it, but at night they appeared to be no nearer than when they started in the morning. In this way they went along each day until the tenth day after their departure from their camp, when they suddenly came to a large wigwam. The ground around on the outside was bare and smooth, and the party went forward to the entrance and looked in, where they saw Mä'näbush seated at his drum, singing. When he saw the party he said, 'My uncles, come in and sit down. Tell me what it is that brought you so far to see me, for I am sure it must be something very important.'

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"The first one to speak said to Mä'näbush, Mä'näbush, I came to you because I want to become a great warrior.' 'Hau;' said Mä'näbush, 'you shall be a great warrior, as you desire, and you shall be engaged in four great battles, in which you and all of your warriors shall escape unhurt.'

"Then Mä'näbush turned to the second one of the party and said, 'My uncle, what do you wish of me, that you have come so far to seek?' "Mä'näbush,' replied the one spoken to, I can not get any girl to marry me, because there is nothing attractive about me. Beside that, I am a poor hunter and can not get any deer; and I also want to become a great warrior.'

"My uncle,' said Mä'näbush, 'your desire is granted; you shall have plenty of girls to admire you; you also shall become a great hunter and a brave and successful warrior.'

"Then Mä'näbush looked toward the third of the visitors and said, 'My uncle, what is it that you desire?'

เ

"The man then looked at Mä'näbush and said, 'Mä'näbush, I want a pe'qtshiku'na (medicine bag), that I may be able to cure the sick and to heal wounds.'

"Mä'näbush replied to this request, saying, 'My uncle, you shall have a pe'qtshikй'na, and it shall be as you desire.'

"The fourth of the visitors, whose turn had now come to announce his request, sat with his head hanging down, and when Mä'näbush looked at him he could not help laughing, because he knew what the

6

man wanted; but he said, nevertheless, My uncle, what is it that you want?' The man then raised his head, looked at Mä'näbush and said, 'Mä'näbush, I want to live always; give me everlasting life.' Mä'näbush walked over to where the man sat, picked him up and carried him a short distance, and while placing him firmly upon the ground said, 'You shall have your wish; here you shall always remain for future generations to look upon.' Then the others, who had come with this man, saw that he had been transformed into a stone, where he could remain for all time, as he had desired.

"Mä'näbush then returned to his seat, and, looking toward the next of his visitors to speak, who, perceiving that he could now make his request, said, 'Mä'näbŭsh, I am like my friend; I want to get married, but no one will have me. Give me some love medicine, so that all the girls will like me.'

"Mä'näbush replied, 'My uncle, your request is granted, and you will find plenty of girls who will want to marry you.'

"Then the seventh of the visitors turned toward Mä'näbush and said, 'Mä'näbush, I would like to be a great warrior, and to be the first of each war party to kill an enemy.'

"Mä'näbush smiled, and replying to the man, said, 'You shall have your wish, my uncle; you shall be the first to kill an enemy.'

"The eighth of the visitors then turned his face toward Mä'näbush, and said, 'Mä'näbush, I want to be a good hunter, so that I may always be able to kill plenty of game.'

"Mä'näbush said, 'My uncle, you shall be a good and successful hunter as you wish; you shall always find plenty of game for your use.'

"The next of the visitors now to make known his desire, said, 'Mä'näbush, I want to get some powerful medicine to cure the sick, and especially to help those who are child-bearing.'

"Mä'näbush seemed pleased that such a request should be made, and replied, 'My uncle, your wish is granted; you shall have the medicine you desire.'

"The last of the party still remained to ask for favor, so Mä'näbùsh presently turned to him and said, 'My uncle, what is it that you want me to grant you?' 'Mä'näbush,' said the man addressed, 'I want a pē'qtshiku'na (medicine bag) like that used by the Inä'maqkwok' (“the birds of the air") and the Kinĕu'wõk ("the eagles"), that will give me power over my enemies; and I want a misse'wos ("wound medicine”) with which I may cure arrow wounds.'

"My uncle,' said Mä'näbush, your wish is granted; here is the pe'qtshikй'na.'

"Mä'näbush then gave the warrior a medicine bag in which were all kinds of medicine (charms and amulets); an eagle feather, which was the eagle medicine; a raven skin to tie about the right arm above the elbow; a skunk skin to tie about the left arm above the elbow; and many other medicines with which he could arm his warriors to make them powerful in battle.

"Then, when all had received a response to their wishes, they made preparations to depart, but Mä'näbush said, 'My uncles, you have come a long journey to see me, but it will not be so far for you to return to your village.' Then, taking a piece of buckskin, Mä'näbush held it up so that all could see it. It was half an arm's length in size each way, and Mä'näbush said, 'This represents the journey you have made;' then putting the buckskin against the fire it shrunk into a much smaller piece, when Mä'näbush again took it up and said, 'My uncles, this piece of buckskin now represents the journey you have before you; you see it is not so long.'

"The warriors were much pleased with this, and took their departure. They traveled all day, but before going into camp the hunter had supplied the party with plenty of venison for supper. When they encamped, they soon made themselves comfortable, and while sitting in a circle smoking they saw two strange men approach, when one of the warriors grasped his warclub and attacked them, striking one of them a terrific blow on the side of the head. The club rebounded, it having caused the man's head only to sway a little; the warrior struck him a second time, with a similar result, when the man began to laugh, saying, 'What are you doing? you can not hurt me.' The friends of the warrior at once perceived that the two strangers were ânâ'maqki'ǎ (underground maʼnidos), and that he could not injure them, so they called out, 'Let them alone, you can not hurt either of them, for they are maʼnidos.' The warrior then desisted from his attack on the strangers and returned to the camp, whereupon the maʼnidos vanished.

"On the following morning the warriors continued their journey toward home, where they arrived on the fourth day after leaving the wigwam of Mä'näbush.

"The people of the village were glad to see the return of the party and to learn of their success in finding Mä'näbush, and the girls at once began to follow the warrior who had obtained the love medicine, even his own sister wishing to marry him.

"One night, four days after returning from his visit to Mä'näbush, the warrior who had received the pe'qtshiku'na, dreamed that a war party of strange Indians was to pass at a certain point. In his dream he saw, at a distance of four days' journey, a hill beyond which was a stream of water, and again beyond which was another piece of rising ground, just over the crest of which he saw the trail where the war party was to appear. On awakening next morning, the warrior went out among his friends, and soon had a party of fifty men collected to join him. They then started in the direction shown to the warrior in his dream, and before the fourth day was spent they had crossed the first ridge and had reached the stream.

"Then the leader of the party halted and told his companions, My friends, we have arrived at the place where we must halt and prepare ourselves for battle, becanse just beyond the crest of that ridge ahead of us is the trail by which the war party will pass.' Then taking out

his pē'qtshiku'na, he selected the reed whistle to be used in commanding the warriors, telling the latter to select their medicine for the fight. One who had been with the leader to visit Mä'näbush, and who desired always to be the first to strike an enemy, selected the eagle feather; another took the raven skin and tied it about his right arm just above the elbow; another took the skunk skin and secured it about his left arm just above the elbow. So each, in turn, selected his favorite medicine until all were provided. Then the leader told the two warriors who had the raven skin and the skunk skin medicines to go along the crest of the hill to watch for the war party; the remainder advanced, passed the crest and then awaited the return of the scouts. While the warriors were preparing to advance toward the trail, which was visible to the leader only, the scouts returned with the report that away to the right could be seen the approaching war party.

"Not long after the enemy was sighted the file of the strange Indians was observed coming on from the right, and so soon as they were opposite the waiting party the leader of the latter blew his reed whistle and the line advanced on a run. The warrior who had received from Mä'näbush the medicine that made him a great fighter, and who desired always to be the first to strike the enemy, ran ahead of the column, as he was very fleet, struck down one of the enemy, secured his scalp and hastily returned and placed it in the hands of the leader, who remained on the crest of the hill to govern and direct the fight. The next to return to his leader with a scalp was the man who wore upon his right arm the raven-skin medicine. The conflict was short and decisive, only one or two of the enemy escaping during the fight. The warriors then returned to their village.

"The people lived for some time in peace and contentment, when they all decided to go on a hunt; so everybody prepared to move to the hunting ground which had been selected by the chief. Game was plentiful, and during the evening the hunters and warriors would sit around the camp fires smoking and talking about the success of the day.

"One evening a party of young men said to one another, 'Let us go over to the wigwam of the old man and have him tell us some stories.' So they all went over to where the old man lived. He was a very old man, and being regarded as well versed in the tales of bygone times, the young men were glad to sit around him and listen to his words.

"When the young men arrived at the wigwam the old man welcomed them, and bade them be seated. One of the young men was the warrior who always was the first to strike an enemy, and who had received the fighting medicine from Mä'näbush. He went up to the right side of the old man and laid himself on the ground so that he could look up into his face. After the party had been seated and had passed the pipe, the spokesman said to the old man, 'Grandfather, tell us some stories of the olden times.' The old man sat quietly looking into space before him, his eyes partially closed, when he began to