said, "For your meanness you shall become Kaku'ène ('the jumpergrasshopper), and you shall be known by your stained mouth. You shall become the pest of those who raise tobacco."

Then Mä'näbush took the tobacco and divided it amongst his brothers and younger brothers, giving to each some of the seed, that they might never be without this plant for their use and enjoyment.

THE SEARCH FOR MÄ'NÄBUSH

The following is the concluding myth relating to Mä'näbush, and it purports to account for the place of his abode. It is based on the myth related in connection with the ritual of the Mitä'wit, where the seven hunters made a visit to Mä'näbush to ask favors. The following tale was told by Shu'nien:

One time, long after Mä'näbush had gone away from his people, an Indian dreamed that Mä'näbush spoke to him. Then the Indian awoke, and when daylight came he sought seven of his mitä" friends, the chief ones of the Mitä'wit. Then they held a council among themselves, at which it was decided that they go in search of Mä'näbush and make him a visit. The Indian who had dreamed of Mä'näbush then blackened his face, and they all started away to the shore of the great water, where they entered canoes and went toward the rocky land, in the direction of the rising sun. After a long time they reached the shore of the land where Mä'näbŭsh dwelt. Getting out of their canoes, which they pulled up on shore, they started to find his wigwam. They soon reached it, and, approaching the entrance, they beheld Mä'näbush, who bade them enter. The door of the wigwam moved up and down, and each time one of the Indians entered the wigwam the door came down and closed the entrance, when it again lifted to allow the next one to enter. When all had thus entered and seated themselves about Mä'näbush, he said to them, "My friends, why is it you have come so long a journey to see me; what is it you wish?" Then all save one responded, "Mä'näbush, we are very desirous of procuring some hunting medicine, that we may be enabled to supply our people with plenty of food."

"That you shall have," replied Mä'näbush; and, turning to the one who had not joined in the request, said to him, "What is it that you desire?"

To this the Indian replied, "I do not desire hunting medicine, but I wish you to give me everlasting life." Then Mä'näbush went to where the Indian sat, and taking him up by the shoulders carried him to where he usually slept, where he put him down, saying, "You shall be a stone; thus you will be everlasting." The others, seeing what had occurred, took leave of Mä'näbush and went down to the shore, where they got into their canoes and returned home.

From the seven who returned we have this story of the abode of Mä'näbush.

The following statement was given to the late Reverend Father De Smet1, by Potogojecs, a Potawatomi chief of reputed intelligence, viz:

"Many of us believe that there are two Great Spirits who govern the universe, but who are constantly at war with each other. One is called the Kchemnito, that is, the Great Spirit; the other Mchemnito, or the Wicked Spirit. The first is goodness itself, and his beneficent influence is felt everywhere; but the second is wickedness personified, and does nothing but evil. Some believe that they are equally powerful, and through fear of the Wicked Spirit, offer to him their homage and adoration. Others, again, are doubtful which of them should be considered the more powerful, and accordingly endeavor to propitiate both by offering to each an appropriate worship.

"A great manitou came on earth and chose a wife from among the children of men. He had four sons at a birth; the first born was called Nanaboojoo, the friend of the human race, the mediator between man and the Great Spirit; the second was named Chipiapoos, the man of the dead, who presides over the country of the souls; the third, Wabosso, as soon as he saw the light, fled towards the north, where he was changed into a white rabbit, and under that name is considered there as a great manitou; the fourth was Chakekenapok, the man of flint or firestone. In coming into the world he caused the death of his mother.

"Nanaboojoo, having arrived at the age of manhood, resolved to avenge the death of his mother (for among us revenge is considered honorable); he pursued Chakekenapok all over the globe. Whenever he could come within reach of his brother he fractured some member of his body, and after several rencounters finally destroyed him by tearing out his entrails. All fragments broken from the body of this man of stone then grew up into large rocks; his entrails were changed into vines of every species and took deep root in all the forests; the flintstones scattered around the earth indicate where the different combats took place. Before fire was introduced among us, Nanaboojoo taught our ancestors how to form hatchets, lances, and the points of arrows, in order to assist us in killing our enemies in war and animals for our food. Nanaboojoo and his brother Chipiapoos lived together retired from the rest of mankind and were distinguished from all other beings by their superior qualities of body and mind. The manitous that dwell in the air, as well as those who inhabit the earth and the waters, envied the power of these brothers and conspired to destroy them. Nanaboojoo discovered and eluded their snares and warned Chipiapoos not to separate himself from him a single moment. Notwithstanding this admonition, Chipiapoos ventured alone one day upon Lake Michigan; the manitous broke the ice and he sank to the bottom, where they hid the body. Nanaboojoo became inconsolable when he missed his brother from his lodge; he sought him everywhere in vain; he waged war 1 Oregon Missions and Travels over the Rocky Mountains, in 1845-46, New York, 1847, pp. 344, 345.

against all the manitous and precipitated an infinite number of them into the deepest abyss. He then wept, disfigured his person, and cov ered his head as a sign of his grief during six years, pronouncing from time to time in sad and mournful tones, the name of the unhappy Chipiapoos.

"While this truce continued, the manitous consulted upon the means best calculated to appease the anger of Nanaboojoo, without, however, coming to any conclusion; when four of the oldest and wisest, who had had no hand in the death of Chipiapoos, offered to accomplish the difficult task. They built a lodge close to that of Nanaboojoo, prepared an excellent repast, and filled a calumet with the most exquisite tobacco. They journeyed in silence towards their redoubted enemy, each carrying under his arm a bag, formed of the entire skin of some animal-an otter, a lynx, or a beaver-well provided with the most precious medicines (to which, in their superstitious practices, they attach a supernatural power). With many kind expressions they begged that he would condescend to accompany them. He arose immediately, uncovered his head, washed himself, and followed them. When arrived at their lodge, they offered him a cup containing a dose of their medicine, preparatory to his initiation. Nanaboojoo swallowed the contents at a single draft, and found himself completely restored. They then commenced their dances and their songs; they also applied their medicine bags, which, after gently blowing them at him, they would then cast on the ground. At each fall of the medicine bag, Nanaboojoo perceived that his melancholy, sadness, hatred, and anger disappeared, and affections of an opposite nature took possession of his soul. They all joined in the dance and song-they ate and smoked together. Nanaboojoo thanked them for having initiated him into the mysteries of their grand medicine. "The manitous brought back the lost Chipiapoos, but it was forbid. den him to enter the lodge. He received, through a chink, a burning coal, and was ordered to go and preside over the region of souls, and there, for the happiness of his uncles and aunts-that is, for all men and women who should repair thither-kindle with this coal a fire which should never be extinguished.

"Nanaboojoo then redescended upon earth, and, by order of the Great Spirit, initiated all his family in the mysteries of the grand medicine. He procured for each of them a bag well furnished with medicines, giving them strict orders to perpetuate these ceremonies among their descendants, adding at the same time, that these practices, religiously observed, would cure their maladies, procure them abun dance in the chase, and give them complete victory over their enemies. (All their religion consists in these superstitious practices, dances, and songs; they have the most implicit faith in these strange reveries.)

"Nanaboojoo is our principal intercessor with the Great Spirit. He it was that obtained for us the creation of animals for our food and raiment. He has caused to grow those roots and herbs which are

endowed with the virtue of curing our maladies, and of enabling us in the time of famine to kill the wild animals. He has left the care of them to Mesakkummikokwi, the great-grandmother of the human race; and in order that we should never invoke her in vain, it has been strictly enjoined on the old woman never to quit the dwelling. Hence, when an Indian makes a collection of roots and herbs which are to serve him as medicines, he deposits at the same time on the earth a small offering to Mesakkummikokwi. During his different excursions over the surface of the earth, Nanaboojoo killed all such animals as were hurtful to us, as the mastodon, the mammoth, etc. He has placed four beneficial spirits at the four cardinal points of the earth for the purpose of contributing to the happiness of the human race. That of the north procures for us ice and snow, in order to aid us in discovering and following the wild animals. That of the south gives us that which occasions the growth of our pumpkins, melons, maize, and tobacco. The spirit placed at the west gives us rain, and that of the east gives us light and commands the sun to make his daily walks around the globe. The thunder we hear is the voice of spirits, having the form of large birds, which Nanaboojoo has placed in the clouds. When they cry very loud, we burn some tobacco in our cabins to make them a smoke-offering and appease them.

"Nanaboojoo yet lives, resting himself after his labors upon an immense flake of ice in the Great Lake (the North Sea). We fear that the whites will one day discover his retreat and drive him off. Then the end of the world is at hand, for as soon as he puts foot on the earth the whole universe will take fire, and every living creature will perish in the flames!"

This narrative, though brief, appears to touch a number of myths related in the present memoir as pertaining directly to the Menomini, which will be recognized by the reader.

FOLKTALES

The following myths do not relate to Mä'näbush, but are the folktales recited by the old Indians during the long winter evenings to account for various phenomena, instances of prowess, and combats with the evil beings of the underworld or the ânâ'maqki'й. The accompanying three myths were related by Shu'nien. The first one accounts for the moon's phases; the second for the cause of the aurora borealis, and the third relates to meteors.

THE MOON

Once on a time Ke'so, the Sun, and his sister, Tipä'ke'so, the Moon ("last-night sun") lived together in a wigwam in the east. The Sun dressed himself to go hunting, took his bow and arrows and left. He was absent such a long time that when his sister came out into the sky to look for her brother she became alarmed. She traveled twenty 14 ETH-14

days looking for the Sun; but finally he returned, bringing with him a bear which he had shot.

The Sun's sister still comes up into the sky and travels for twenty days; then she dies, and for four days nothing is seen of her. At the end of that time, however, she returns to life and travels twenty days

more.

The Sun is a being like ourselves. Whenever an Indian dreams of him he plucks out his hair and wears an otter skin about his head, over the forehead. This the Indian does because the Sun wears an otter skin about his head.1

THE AURORA BOREALIS

In the direction of the north wind live the manabai'wok (giants), of whom we have heard our old people tell. The manabai'wok are our friends, but we do not see them any more. They are great hunters and fishermen, and whenever they are out with their torches to spear fish we know it, because then the sky is bright over the place where they are.

METEORS

When a star falls from the sky, it leaves a fiery trail; it does not die, but its shade goes back to the place whence it dropped to shine again. The Indians sometimes find the small stars in the prairie where they have fallen. They are of stone, and are round, with a spot in the center, and four or five small points projecting from the surface. I have myself found some of these fallen stars.

The following myths are self-explanatory and require no comment except in instances where comparison with parallel myths of the Ojibwa or other closely allied tribes may be of special value or interest. They were obtained chiefly from Shu'nien, Nio'pet, Wai'os'kasit, and other prominent Menomini, and to the ethnologist present some curious flights of fancy.

The first is called Kitä'mi, the Porcupine, or the punishment for disrespect and cruelty.

THE PORCUPINE

There was once a village in which dwelt two sisters who were considered the swiftest runners in the Menomini tribe. Toward the setting sun was another village, though so far away that an ordinary walker would have to travel two days to reach it. Once these two sisters decided to visit the distant village; so, starting out, they ran at great speed until nearly noon, when they came to a hollow tree lying across the trail.

Snow was on the ground, and the sisters saw the track of a Porcupine leading to the hollow of the trunk. One of them broke off a stick and began to poke it into the cavity to make the Porcupine come

'Shu'nien stated that in his youth he had seen eight such dreamers who had plucked the hair from the scalp and wore otter-skin bands about the head. The custom is now obsolete.