learn the cause, the chief followed the party very cautiously one morning to observe their movements, and seeing them all enter the large wigwam, he followed. Seeing them advance to the Red-bird, and, one by one, shake it by the foot, he approached and did the same. They then all partook of the food and returned to their own wigwam, where the chief began to exhibit symptoms of sickness.

But this illness of the chief was in reality merely affected, as he wanted an excuse for obtaining the bird to eat. Ball Carrier's family was very much distressed at the chief's illness and asked him what they could do to aid his recovery. He told his wife that he would not recover unless she killed the Red-bird and cooked it for him to eat. This distressed the family very much, and Ball Carrier's two boys became very angry at such a request. The women were in doubt, not knowing what was best to be done; meanwhile the chief pretended to be getting worse, which alarmed them very much, but the boys remained firm, not wanting to see the Red-bird sacrificed to gratify the chief.

One morning after the boys went to hunt, the wife of Ball Carrier went to the large wigwam, caught the Red-bird, and killed him. She then brought the body back to be cooked, when the boys appeared. One of them cut off the bird's head and ate it, while the other cut out and ate the heart. The boys, in anger, then left the wigwam and went away never to return.

The first night out they reached a hut, which they approached very cautiously, and seeing no one about but an old woman, they entered. She asked them to remain over night, and showed them where they might sleep. Being tired from their long day's journey, they soon fell asleep. In the morning, before the old woman was awake, they arose quietly and left, so that she did not learn who they were or whither they were going. On going to the place where the elder .of the two young men had slept, she observed that the ground was covered by a thin coating of dust resembling gold, then turning to where the younger one had slept, she there saw the ground similarly covered with stains of gold; but when the old woman attempted to gather the yellow substance it vanished. This gold came from the two sons of Ball Carrier, because they had eaten the head and heart of the Red-bird, which was the shade of him who had secured the treasures of the Bad One and who still carried them in his armpits when he was killed by the Water Monster.

Meanwhile the wife of Ball Carrier took the remainder of the bird, from which her two sons had cut and eaten the head and heart, and put it into the kettle to prepare for the chief. When it was cooked and given to him, he seemed to recover from his illness, because he had gained his wish; but, perceiving that the head was gone, he angrily said to his wife, "Who has cut off the head of the bird?" To this she replied that her elder son had eaten it. Then picking up the body he said, "I see that the heart also is gone-who has taken that?" The

wife then told him that her younger son had eaten it. The chief saw that he had been thwarted in his desire, and violently threw the body of the bird away. He then arose from his bed and seemed as well as when he first came to the wigwam.

When the body of Ball Carrier was deposited on the scaffold in the grove of trees, the ball which the old woman, his grandmother, had given him returned to her. When it bounded into her hut, she knew that her grandson had met with some misfortune, and she immediately prepared to go to his rescue. She took a fox-skin and tied it about her head and around her forehead, and another which she fastened to herself as a breechcloth. Then bidding the ball to return to where the body of her grandson was lying, it started to roll and bound back upon its journey, the old woman following. At last the ball reached the grove of trees, where it stopped; then the old woman placed her hand on the body of Ball Carrier, crying out aloud, "My grandson, arise, arise, and come home with me!" Ball Carrier's life returned, and he sat up as if he had been only asleep. Then the old woman said to him, "Come, my grandson, it is time to return home." So Ball Carrier went to the wigwam, gathered up his weapons, and followed the old woman back whence she had come.

When they had reached her wigwam, the old woman said to Ball Carrier, "My grandson, did you get the gold which you went to procure from the Bad One?"

Ball Carrier replied, "Yes, grandmother, I got it."

"Where is it?" she asked.

"Here, in my left armpit," responded Ball Carrier, raising his arm. Then the old woman took a knife and carefully scraped away from the skin every particle of gold which Ball Carrier had procured. Then she said, "My grandson, did you get the bridge which the Bad One also possessed?"

"Yes, grandmother, I got that too," replied Ball Carrier.

"Where is it?" asked the old woman. Then Ball Carrier lifted up his right arm, and pointing to his armpit, said, "Here is the bridge, grandmother."

The old woman took the gold, and placing it in the palm of her hand, said, "My grandson, this gold must now be hidden in the earth, because if it remains where everybody can get it, the people will become too indolent; but if it is buried people must work for it, and they will get only what they require." Then pulling up one of the poles that supported the wigwam, she put the gold into the hole and rammed it down into the earth, where it has become scattered, and where those who seek it must dig and work hard to get it.

Then she took the bridge, and turning toward Ball Carrier, said, "This bridge also must be buried, because if everybody can get hold of it they can transport themselves across any river or chasm, and people will become too lazy to work or to learn how to build such

things for their use." So the old woman caused the bridge to assume a very small shape, when she buried it in the earth, where it remains hidden from mankind.

Then the old woman told Ball Carrier to follow her to the door of the wigwam. When they had reached the opening, she pointed out toward two distant wigwams and said, "There are the wigwams of your people, from whom you have been separated for a long time. Your father is now an old man and needs your care and protection; go, therefore, to your people and provide for them while they live." Ball Carrier then remembered his people, and returned to them.

ORIGIN OF THE WORD CHICAGO

The Menomini have a tradition to the effect that some Potawatomi Indians used to live at the marshes where the city of Chicago is now situated. These Indians reported good hunting, so that when some Menomini went there for game, their dogs would bark during the night; but every time the hunters arrived at the spot they found that only skunks had caused the alarm.

The Ojibwa relate a story of an Ottawa hunter and his wife who lived with that tribe farther north, on the shore of Lake Michigan. Taking his wife with him this hunter went southward to hunt on a lake somewhere between the present cities of Chicago and Milwaukee. When he reached the lake, where he had the previous year caught beaver, it was still covered with ice, but on sounding it with a piece of wood he soon discovered the thinner places where the animals had congregated. He therefore broke holes at these weak points in the ice for the beaver to emerge and then went to his wigwam to get his traps in readiness. The hunter's wife chanced to pass one of these holes, and discovering a beaver on the ice, quickly caught it by the tail before it could escape into the water, and called to her husband to come and kill it. The husband replied that he would not come, saying that if he killed that beaver the others might become frightened and escape from the lake by some other openings in the ice. At this the woman became angry and a quarrel resulted.

Later in the day the hunter went out to examine the holes which he had made and to make others where necessary. This task completed, he returned to the wigwam, but found his wife gone. Thinking that she might have gone only to visit a friend and that she would return before the night was over, he went to sleep. On the following morning his wife was still absent, so the hunter searched for her footprints and found from them that she had gone toward the south. Knowing that no Ottawa lived in that direction, he started in pursuit and traveled all day. As he progressed, he observed that her footprints gradually changed in outline, becoming more and more like those of a skunk. He followed the trail until it ended in a marsh, where Chicago now

stands. Here he found the heads of skunks protruding from the grass in every direction, but he refrained from killing any of them lest he might take the life of his own wife. On the following day he continued the search, making it his object to find a large skunk, thinking that probably his wife might have been transformed into a skunk of much greater size than the ordinary animal.

Failing to find any trace of his wife, the hunter returned to his people, and for the reason that this woman was changed into a skunk for her undutiful conduct the locality was called "Place of the Skunk."

MORTUARY CUSTOMS

The Menomini formerly disposed of their dead by inclosing the bodies in long pieces of birchbark or in slats of wood, and burying them in a shallow hole. When not in the neighborhood of birch or other trees, from which broad pieces of bark could be obtained, some of the men would search for the nearest dugout, from which they would cut a piece long enough to contain the body. In some instances sections of hollow

trees were used as coffins. In order to afford protection against wild beasts, there were placed over the grave three logs-two directly on the ground and the third on the others. They were prevented from rolling away by stakes driven into the earth. Figure 26 represents the old method of protecting graves.

More modern customs now prevail with the greater body of the tribe, and those who have been Christianized adopt the following course: A wooden coffin is made and the body laid out in the ordinary manner. The burial takes place usually the day on which death occurs. The graves are about 4 feet deep. Over the mound is erected a small board structure resembling a house, as shown in figure 27. This structure measures about 5 feet in length and 3 feet high. In the front and near the top is an opening through which the relations and friends of the deceased put cakes of maple sugar, rice, and other food-the first fruits of the season. In some grave-boxes, immediately beneath the

opening, there is placed a small drawer, which is used for the same purpose as the opening. Sometimes even on the grave-boxes of Christianized Indians, the totem of the clan to which the deceased belonged is

drawn in color or carved from a piece of wood and securely nailed. These totemic characters are generally drawn or attached in an inverted

position, which is denotive of death among the Menomini as among other tribes. Around the grave boxes clapboard fences are usually erected to keep stray animals from coming near, and to prevent wayfarers and