the shores of a small lake, and perhaps 50 feet above the water level. Pine, oak, and other trees grow plentifully all over the area. In nearly every instance there is present about the base of the mound a slight depression, perhaps scarcely perceptible, 1 to 6 inches in depth, and one-third or one-half as broad as the width of the mound itself. This appears to have resulted from the removal of the earth for the construction of the mound. The height of these mounds varies from 1 to 3 feet, and they are of varying dimensions, as noted below. They are nearly all so constructed that the longitudinal axis is north-and-south. In the following measurements only approximate dimensions are given, as frequently the outlines can not be determined accurately. A number of excavations were made, but no implements or other objects were found. The soil forming the mounds is usually light and sandy.

The mound a (plate II) is slightly curved longitudinally toward the east of north; it measures 42 feet long and 14 feet broad. The surrounding depression is well marked, while the greatest height of the mound is 2 feet.

The mound marked b measures 58 feet in length by 16 in width, and shows a shallow ditch around its base. It is about the same height as the preceding.

The mound e is of rather curious form, and although nearly 3 feet high along its central ridge, the sides are considerably worn down. There are two projections, one at each end, the one at the northeast measuring about 20 feet across its entire width and the southwestern one 28 feet, the length of the mound from southwest to northeast being 48 feet. The depression around the outline of this mound is pronounced.

FIG. 1-Copper spearpoint.

The fourth mound, d, is placed almost at right angles to the axis of the preceding and measures 30 feet in length and 24 in width. On the center of this mound stands a pine tree over 2 feet in diameter.

Mound e measures 29 feet in length by 18 feet in width; both this and the preceding are less than 2 feet in height.

Mound ƒ measures 32 feet in length by 15 in width.

Mound g is slightly curved toward the west of north, and measures

70 feet in length by 30 feet in average width.

The mound at h is slightly narrower along the middle than at the extremities, and measures about 50 feet in length by 20 in width. A large pine tree occupies the middle of the northern extremity. (Several trenches were cut transversely through this mound.)

The mound at i measures 22 feet by 12 feet in area, showing a slight indentation in the western side.

Mound j measures 65 feet in length, 20 extremity, and only 16 at the opposite end.

feet across at the southern This extremity is somewhat

straightened across and indented, as if it might have been an attempt at forming an animal mound.

The next mound, k, toward the south, extends 80 feet from southwest to northeast, and is only 12 feet across. The surrounding depression is at several places about a foot in depth. It is much overgrown with saplings and brush, a circumstance not occurring in connection with any of the other mounds.

A short distance east of mound k are two other mounds, I and m, the former measuring 50 feet in length by 18 in width, the latter 50 feet in length by 15 or 16 in width.

East of this area, as well as north and south of it, at varying distances, mounds were visible, and many others were reported.

In the immediate vicinity of Keshena there are many remains of this character. North of the village is a high ridge covered with immense pines and oaks, which elevation separates the valley of Wolf river from some marshy lakes on the south. The top of this ridge is just wide enough to use as a roadway, and is about 75 feet above the river, which is distant some 200 yards. The ridge extends from southwest to northeast, and appears to have been formed by glacial action; its total length between the two areas in which it merges into the nat ural prairie level is about one-third of a mile, and at various places along the upper surface there are the remains of mounds averaging 12 to 15 feet in diameter and from 2 to 4 feet in height. Some of these have been opened at some time during the past, and it is reported that one or two of them contained human bones.

Ten miles north of Keshena, near Wolf river, there are several large circular mounds, but no examination of them has been made.

This country was, previous to the appearance of the Menomini in 1852, claimed by the Ojibwa, bands of this tribe having lived east of Keshena, about Shawano lake. The Ojibwa of Wisconsin, as well as of Minnesota, allege, however, that they do not know who built these mounds; but they generally attribute them to the Dakota, who, they claim, were the first occupants of the country.

Fragments of pottery are occasionally found in the vicinity of mounds, and these, likewise, are attributed by the Menomini to their predecessors. Occasional arrowheads of quartzite, jasper, and hornstone occur, which also are believed to have been made by the Dakota or some other Siouan tribe now residing westward from this locality.

About 3 miles northwest of Keshena, near Wolf river, there is a large conical bowlder of pink granite, measuring about 6 feet in height and 4 feet in diameter at the base. This rock is in a state of disintegration, and is regarded by the Menomini as a manido. In a myth given elsewhere it is related that a party of Indians once called on Mä'näbush to ask for favors, and that all of them were accommodated save one, who had the temerity to ask for everlasting life. Mä'näbush, it is related, took this man by the shoulders and thrust him upon the

earth, saying, "You shall have everlasting life," whereupon he instantly became a rock. This rock, on account of its flesh-like tint, is believed to be the remains of the unfortunate Indian, who has now become a manido. It is the custom for all passing Indians to deposit at the base of the rock a small quantity of tobacco.

TRIBAL GOVERNMENT, TOTEMS AND CHIEFS

THE LINES OF CHIEFTAINCY

Since the time of the conspiracy of Pontiac, the Menomini Indians have figured in history to greater or less extent, and it is from such sources, as well as from tradition, that some knowledge is derived pertaining to the chiefs of the tribe. There appear to be two lines, from both of which there have arisen, from time to time, claimants to the civil chieftainship of this tribe; although the Indians generally admit that the Owa'sse, or Bear, totem is traditionally the oldest, as well as the gens from which the civil chief should be selected. To make intelligible the reasoning on which the Menomini base their sociologic organization, and the order of precedence and civil government, the following explanation of the mythic origin of their totems. and totemic organization is presented somewhat fully. The myth was obtained from a number of the older and influential chiefs, subchiefs, and mitä'wok, prominent among whom were Nio'pet, Nia'qtowâ'pomi, and Mä'tshi Kinĕ'u'.

ORIGIN OF TOTEMS

It is admitted that originally there were a greater number of totems among the Menomini than at the present time, but that they gradually became extinct. The tradition relating to some of them is here given, the translation being literal so nearly as possible:

When the Great Mystery1 made the earth, he created also numerous beings termed manidos or spirits, giving them the forms of animals and birds. Most of the former were malevolent ânâ'maqki'й (“underground beings"); the latter consisted of eagles and hawks, known as the Thunderers, chief of which was the Invisible Thunder, though represented by Kine'u', the Golden Eagle.

When Masha Ma'nido-the Good Mystery-saw that the bear was still an animal, he determined to allow him to change his form. The Bear, still known as Nanoqke, was pleased at what the Good Mystery was going to grant him, and he was made an Indian, though with a light skin. This took place at Mi'nikâ'ni se'pe (Menomini river), near the spot where its waters empty into Green bay, and at this place also the Bear first came out of the ground. He found himself alone, and

1 Masha' Ma'nido, or Great Unknown. This term is not to be understood as implying a belief in one supreme being; there are several manidos, each supreme in his own realm, as well as many lesser mysteries, or deities, or spirits. Neither is it to be regarded as implying a definite recognition of spirituality corresponding to that of civilized peoples, for the American Indians have not fully risen to the plane of psychotheism; compare the Siouan concept as defined by Dorsey, Eleventh Annual Report, 1894, p. 395 et seq.

decided to call to himself Kine'u", the Eagle, and said, "Eagle, come to me and be my brother." Thereupon the eagle descended, and also took the form of a human being. While they were considering whom to call upon to join them, they perceived a beaver approaching. The Beaver requested to be taken into the totem of the Thunderers, but, being a woman, was called Nama'kukiu' (Beaver woman), and was adopted as a younger brother of the Thunderer. (The term younger brother is here employed in a generic sense, and not specifically.) The totem of the Beaver is at present termed the Powa'tinōt'. Soon afterward, as the Bear and the Eagle stood on the banks of a river, they saw a stranger, the Sturgeon (Nomä'eu), who was adopted by the Bear as a younger brother and servant. In like manner Omas'kos, the Elk, was accepted by the Thunderer as a younger brother and water-carrier.

At another time the Bear was going up Wisconsin river, and becoming fatigued sat down to rest. Near by was a waterfall, from beneath which emerged Moqwai'o, the Wolf, who approached and asked the Bear why he had wandered to that place. The Bear said that he was on his way to the source of the river, but being fatigued and unable to travel farther, he had come there to rest. At that moment Otä'tshia (the crane), was flying by, when the Bear called to him and said: "Crane, carry me to my people at the head of the river, and I will take you for my younger brother." As the Crane was taking the Bear on his back, the Wolf called out to the Bear, saying, "Bear, take me also as a younger brother, for I am alone." The Bear answered, "Come with me Wolf, and I will accept you also as my younger brother." This is how the Crane and the Wolf became younger brothers of the Bear; but as Moqwai'o, the Wolf, afterward permitted Änäm', the Dog, and Abä'shush, the Deer, to join him, these three are now recognized as a phratry, the Wolf still being entitled to a seat in council on the north side and with the Bear phratry,

Inä'mäqki'u (the Big Thunder) lived at Winnebago lake, near Fond du Lac. The Good Mystery made the Thunderers the laborers, and to be of benefit to the whole world. When they return from the southwest in the spring, they bring the rains which make the earth green and cause the plants and trees to grow. If it were not for the Thunderers, the earth would become parched and the grass would wither and die. The Good Mystery also gave to the Thunderers corn, the kind commonly known as squaw corn, which grows on small stalks and has ears of various colors.

The Thunderers were also the makers of fire, having first received it from Mä'näbush, who had stolen it from an old man dwelling on an island in the middle of a great lake.

The Thunderers decided to visit the Bear village, at Mi'nika'ni, and when they arrived at that place they asked the Bear to join them, promising to give corn and fire in return for rice, which was the property of the Bear and Sturgeon, and which abounded along the waters of Mi'nikâ'ni. The Bear family agreed to this, and, since that time the

two families have therefore lived together. The Bear family occupies the eastern side of the council, while the Thunderers sit on the western side. The latter are the war chiefs and have charge of the lighting of the fire. The Wolf came from Moqwai'o O'sepe'ome ("Wolf, his creek"). The Dog (Änäm') was born at Nomawi'qkito (Sturgeon bay); the Abä'shush (deer) came from Sha'wano Nipe'se (Shawano or Southern lake) and, together with the Dog, joined the Wolf at Menomini river.

After this union, the Bear built a long wigwam, extending northand-south, and a fire was kindled by the Thunderers in the middle. From this all the families receive fire, which is carried to them by one of the Thunderers, and when the people travel the Thunderers go on ahead to a camping place and start the fire to be used by all.

THE TOTEMS OF THE PRESENT

The Menomini totems or gentes as they exist at this day are as follows, arranged in their respective phratries and in order of importance: I. Owa'sse wi'dishi'anun, or Bear phratry:

Although the Wolf is recognized as a member of the Bear phratry, his true position is at the head of the third phratry.

II. Inä'mäqkl'u' wi'dishi'anun, or Big Thunder phratry: