T II E MENOMHSTI INDIANS WALTER .TAMES HOFFMAN EXTRACT FROM THE FOURTEENTH ANNUAL REPORT OF THE BUREAU OF ETHNOLOGY WASHINGTON GOVERNMENT PRINTING OFFICE 1S96 T II E MENOMINI INDIANS BY WALTER JAMES HOFFMAN EXTRACT FROM THE FOURTEENTH ANNUAL REPORT OF THE BUREAU OF ETHNOLOGY ^35f-; ,14- WASHINGTON GOVERNMENT PRINTING OFFICE 18 9 6 52276 THE MENOMINI INDIANS WALTER JAMES HOFFMAN, M. i>. CONTENTS Page Introduction History of the investigation Habitat of the tribe 12 The tribal name 1 1 ! sco very and early history Treaties with the Federal Government 20 Present location Population and characteristics An tii unties Tribal government, totems and chiefs The lines of Chieftaincy i Ingin ol totems The totems of the present il Totennc organization Genealogv of chiefs Language employed ill cult rituals Cult societies. Mitii'wit, or Grand Medicine society 6 ^ Organization of the society 66 Ceremonies of 1890 69 Notes on the ceremonies Ceremonies of 1891 ' 113 Notes on the ceremonies _ i , • i .monies of 1892 123 (Totes on the ceremonies '-' Ceremonies of 1893 13 ^ Supplcmentarv note on the ceremonies 137 Tshi saqka.or jugglers ™° TheWabeno 1d }_ The Dreamers ° Mythology ."•• Former condition of the myths ltu The travels of Ma'uabiish J ^- Theor|gin of maple sugar and of menstruation 173 Ma nabush and the Bear iiua maqkl Q l '° How the young Hunter caught the Sun 181 The Hunter and the Elk people, and how the Moose were defeated The young man and the Bears The babbit and the Saw- whet Manabush and the Birds Kaku'Sne, the Jumper, and the origin of tobacco The search for Ma' 'nab fish Folk tales The Moon The Aurora borealis ■ 5 21 ii i 203 203 206 209 209 210 ft (rru.A-.-- 11 ntinued. Me ra 210 The Porcupine '-''" lli. 211 The Ra i »nd the blind men - 211 s 1 1 1 k . i ko, Iho Skunk 213 The Catfish -" The firel meeting of the Menomini and ili<- whites 214 How the Hnnter destroyed the Snow 216 The Bear and the Eagle 217 ku ii", the Turtle 218 The Rabbit and the Panther 221 The l»-a* er Hunter and his sister —2 hi Naioq'tu, the Ball Carrier 223 i iri^'iu of the word Chicago -38 Mortuan customs 239 - ami dances 241 Lka'qsiwOk game 241 Moccasin or bullet game 242 Lacrosse 244 Ball game 244 The Bnow-snake 244 Races 245 and Shawano dances 247 Pipes and tobacco 247 Architecture 253 Dwellings and lodges Other structures 255 Furniture and implements Beds Stoves l tensils Mortars and 257 Troughs 257 i rallies and hammocks 258 Products of i nan ii lac tun- Mats Baskets I w ne and ropi Tanning 261 Medicine-bags 261 Dress, ornaments, beadwork and .lrillin:.' 264 Hnnting and fishing the Menomini region 272 Fish and fisheries rraps Bows ami arrows 274 Arrow-making 275 Release Pi ii. trail..:, Bows and bowstrings Quivers Modern Btone arrowpoints 281 uoFF>iA.\] CONTENTS 7 Pace Food 286 Food i n general 286 < iormandism 287 Offensive food 987 Maple sugar 287 Wild rice 290 Berries and snakeroot 291 C.imics 292 Vocabulary 294 Introductory 294 Meuomiui-Euglish 295 English-Menoniiui 315 ILLUSTRATJ ONS Page Plate I. Part of Wisconsin showing location of Menomini reservation 33 II. Group of mounds near Kesheua 37 III. Certificate of Tshekatshake'mau 46 IV. Portrait of A kwine mi Osh kosh 1^ V. Building of medicine lodge 71 VI. Interior of ceremonial structure of 1890 73 VII. Shaman's trick with snake bag 96 VIII. Candidate after being shut In] IX. Candidate receiving medicine bag 102 \. Splitting bark 113 \ I. Sudatory with blanket removed from front 117 XII. Mitii'wiko mik of 1892 125 XIII Ball players 1 u;> XIV. Game of bowl 241 X V. Indians playing moccasin or bullet game 243 XVI. Log house of native construction 253 ■ XVII. Wigwam covered with mats 255 XVIII. Winter habitation of bark 257 XIX. Infant on cradleboard 259 XX. Mat making 261 XXI. Rush mat 262 XXII. Hark mat 264 XXIII. Section of bark mat 266 XXIV. Tanning 269 XXV. Beaded garters showing art figures 270 XXVI. Beaded garters showing art figures 272 XXVII. Headed garters showing art figures 271 XXVIII. Beaded necklaces 277 XXIX. Dancer's beaded medicine bag 278 XXX. Trap for si mil] game 281 XXXI. Varieties of arrowheads 283 XXXII. Birchbark sap buckets and yoke 1 285 XXXIII. Carnp of sugar makers 287 ■ XXXIV. Camn of berry pickers 289 XXXV. Wooden canoe or del gout 291 XXXVI. Cutting timbers for bark canoe 293 XXXVII. Setting up bark canoe 395 Fig. I. Copper spearpoint '■'•' 2. Portrait of Nio'pet 49 3. 1 'cut rait of Ni'aqtawa'pomi 50 I. Portrait of Shn'nien 59 5. 1 eremoninl structure of 1890 71 6. < 'eremonial baton 73 7. Grave post. 74 9 in ILLUSTRATIONS khi.ann.14 vhere feast '1 76 !>. Diagram of medicine lodge ol 1890 75 10. Medicine drum and siii k 77 11. Gourd rattle 7x 12. Presents suspended from pole 80 13. Ottei -kin medicine bag 83 14. Inside construction of snake-bag 97 15. Dance of wooden effigies 98 16. Kime'An's trick « iih claw and mirror 100 17. Konii'pamik or emblem of tl dety l"l 18. Diagram allowing movement of mitii'wok 103 18a. Mnemonic > • • 1 1 1; - 10t> 19. Ball stick 12* 20. Tshi'saqkan "i jugglery 1 1 T 21. Juggler's rattle 148 ■SI. Thimble charm containing love powder 155 23. Dancing place of the Dreamers 158 24. Diagram of the I •reamers' dancing place 159 Place of the drum 160 ■.'6. Ancient form of protecting ;;ra\ <•* 239 27. Modern grai e i">\ 240 - Graves ol OsbTtosh and hie wife L'lii 29. Wooden howl for gambling lmi 30. Tambourine drum 243 31. Holding snow-snake preparatory to throwing 245 32. Tecnmtha's pipe 248 33. Inlaid -ton.- pipe 249 34. Bark domicCe for summer use i'". I A of saplings 256 Wooden mortar and pestle 257 7 Elm log for making splints 260 • M 260 3'.'. Knife of native workmanship 260 in. Coil of basket strips 2£] 11. Finished basket 261 \^. Snowsl for men Menomini type 264 i:i. Ojibwa and Menomini children's snowshoe '_'ii."i ll. Snowshoe for women Ojibwa type 265 I.*.. Frame holding unfinished bead work 269 16. Design of first variet] of working in beads L'Tn IT I' econd variety of working in beads L'71 Third form of working in beads 272 mi plan of trap for small game '_'7:i Apache iron point i-77 51. Arrow shaft showing mode of feathering L'77 52. I te stone knife Ute stone knife 54. Apache stone point 284 Bircbbark vessel for maple sap THE MENOMINI INDIANS By Waltek James Huffman, M. D. INTRODUCTION HISTORY OF THE INVESTIGATION The circumstances under which the materials for the accompanying memoir were procured are as follows: Having succeeded, in the years 1887-1890, in obtaining from the Ojibwa Indians of northern Minnesota instruction in the ritual and ceremonials of initiation into the Mide'wiwinor "Grand Medicine Soci- ety"' of that tribe, together with copies of hitherto unknown mnemonic charts and songs, on birch bark, relating to their genesis and cosmog- ony, the results were published in the Seventh Annual Report of the Bureau of Ethnology. In consequence of this exposition of what was to them a secret of vital importance, the attention of some Menomini shamans, who visited Washington during the first three months of 1890. was gained, and, after protracted conferences, the proposition was made by the chief, Nio'pet, that a visit to their reservation, at Keshena. Wisconsin, be made; that, after proper instruction by some shamans to be appointed, due initiation iuto their society, termed the Mita'wit, would be con ferred, in order that their version of the traditions and dramatized forms of initiation could be studied and preserved "for the information of future generations of the Menomini," these arrangements being made in anticipation of the consent of the chiefs of the society. The first visit was therefore made to Keshena in 1890, followed bj four subsequent visits, to attend to the necessary instruction and cere- monials of the society. It was during these visits that other new and interesting facts were obtained — material relating to their mythology, social organization and government, customs, industries, and gentile System and division into gentes and phratries. together with linguistic data germane to the subject in general. These facts were believed to be entirely new to ethnology, as the Menomini had not hitherto received careful attention by students, the 11 12 nil. MEN0MTN1 INDIAN8 "«•" fugitive papers relating to this tribe being exceedingly brief, and often difficult of access to tbe general reader. II \i:i i \ I m| mm. I 1:11:1. The Menomini Indians are located cm n reservation in the north- eastern pari of Wisconsin, and occupy almost the same territory in which tli.'\ were found by Nicollet in 1634. Then: historyis intimately connected with that of the Winnebago, as they have lived with or beside that tribe from very early times, although their language shows them in belong to the aUg mian stock, and more oearlj related to the < ijiliu a than to any oi her. 1111: iKii: \i n \mi: The word Menomini is from Oma'n im- ar mano'me, rice, and ma iifir or ina ni. man). Shea says the •• name is the Algonquin term for the grain Zizania aquatica — in English, Wild Rice. The French called both the grain and tribe Fol A.voin — Wild Oats." The tribe has been designated in literature under a variety of syn- onyms, of which the following are a list, together with the authorities therefor, and such additional notes of the respective authors as may be deemed of interest. Someof the changes in orthography are due to misprints, bul still have a certain value in identification. The 1 pie ot' the tribe designate themselves "Men ini," or "Menomoni" giving preference t" the latter, in which the sound of is heard, although the letter i of the former term is inure in harmony with the etymology of the wind. Siinonymii Addle- Beadt. — Jeffreys, Natural and Civil History of the French Dominions in North and South America, pt. 1. London, 1761, p. iv coins. (Johnson, London Doc. xxxvi, 1763 Docs. Col. Hist. New York, vol. \ ii. Albany, 1856, p. 583 Probably that portion of the tribe lii Green bay; enumerates 1 10 as belonging to ' »tt:iu a confederal FaUovoin*. Harrison, 1 ^ 1 1 > Drake, Life of Tecnmseh, and "i his Brother, the Prophi i. etc, Cincinnati, 1852, p. 162. . ■ > State of British Plantations in America, in 1TJ1 | Docs, < ol, Ki>t. N' \ i'ork, vol. v, Albany, 1855, p. 622. Iroine. Relations dea J<5snites I 1671 . i e iii, Qnebeo, 1858, p. 25. Mem. of 171^ Docs. Col. Hist. New York, vol. ix, Albany, 1855, p. 889. /■- Featherstonhaugh, l Canoe Voyage np the Minnay Sotor, etc, vol. i, London, Isit, p. 174. Follcsatoine. Vaudreuil, 1720) Margry, DeTsonvertes, tome vi, Paris, 1866, p. 511. I Cadillac, 1695) Margry, Di convertes, tome v, Paris, 1883, p. 121. Let. — Bailen, 1830) Ann. delaProp.de la Foi . . . , tome iv, Lyons, 1853,p. 537. Irotn. -Pike, An Account "i Expeditions t" the Sources of the Mississippi, etc, Philadelphia, 1810, |i Brown, Western Gazetteer, luburn, isit. p, 36 Johnson 1763 Doos. i ol Hist. New lurk. vol. vii, Albany, ' Coll Hiat. S h.»™an) MENOMINI SYNONYMY 13 Fols-avoiae. — (Schermer horn, 1812) Col. Massachusetts Soc, vol. ii. 2d ser., Boston, 1814, p. 10. Fiihiuin. — (Dalton, 1783) Col. Massachusetts Hist. Soc, vol. x, 1st ser., Boston, L809, p. 123. Macomili. — (La Chesnaye) Margry, Deoouvertes, tome vi, Paris, 1886, p. 6. Atahnomonie. — James in Tanner's Narrative of the Captivity and Adventures, etc, New York, 1830, p. 326. Mulhominea. — Charlevoix (1721), vol. ii, London, 1761, p. 61. MaJhoming. — Bacquoville de la Potherie, Histoire de i'Amerique Septentrionale, tome ii, Paris, 1753, p. 90. Malhominis. — Ibid., p. 70. Malhomins. — La Potherie, op. eit., tome i, p. 206. Malhominy. — (Cadillac, 1695) Margry, Decouvertes, tome v, Paris, 1883, p. 121; La Potherie, op. eit.. tome ii, p. 49. Malhommes. — Jeffreys' Natural and Civil History, op. eit., p. 48. Malhominis. — (Perrot, 1720) Meinoire sur les Mcbuts, constitutes et relligion des Sau- vagcs de I'Amerique Septentrionale, Leipzig- and Paris, L864, p. 127. Malomenis. — (Ffontenac, 1682) Docs. Col. Hist. New York, Albany, 1855, p. 182. Malomimis. — La llontan, New Voyages to North America, vol. i, London, 17o:i. p. 231. Malomines. — Garcilaso, La Florida del Inca, etc, Madrid, 1723, vol. ii, p. 290. (Quotes — erroneously — from La Hont.au.) Malominc", . — Blue .laeket 1 1807 i in Drake, Life of Teeumseh. etc, op. eit., p. 94. Malominia. — La Hontan, op. eit., p. 104. Malcmin. Sagard I L615), Histoire du Canada, etc, tome ii, Paris, 1866, p. 424. Mahiuminik. — Relations des Jesuites (1658), op. eit., p. 21. Maloumines. — Warren (1852), Col. Minnesota Hist. Soc, vol. v, St. Paul, 1855, p. 33. (So designated by the French.) llanomanee. — Kane, Wanderings of an Artist, etc, Loudon, 1859, p. 29. Manomines. — Henry, Travels and Adventures in Canada and the Indian Territories, etc, New York, 1809, p. 107. Maroumine. — Relations des Jesuites (1640), tome i. Quebec, L858, p. 35. Mathomenis. — La Potherie, op. eit., tome ii. 17">^. p. To. Matkominia. — Ibid., p. 81. Millionth/ ii*. — (Croghorn, 1759) Proud, Hist.orj of Pennsylvania, in North America, etc, vol. ii, Philadelphia, 1797-98, p. 296. Melomineeg. — I'erkius and Peck, Ann. of the West, St. Louis, 1850, p. 713. Memonomier. — Vater, Mithridates oder allgemeine Sprachenkunde, pt. iii, sec. 3, Berlin, 1806-17, p. 106. Mennominies. — (Goldthwait, 1766) Col. Massachusetts Hist. Soo., 1st ser., vol. x, Boston, 1809, p. 121. Menomenes. — t Pike. 1806) Schoolcraft, Inf. Respecting Ind. Tribes, vol. iii. Philadel- phia, 1853, p. 262. Menonu niea. — Brown, Western Gazetteer, Auburn. 1817. p. 265. Menominees. — (Treaty of 1825) U. S. Ind. Treaties, Washington, D. C, 1837, p. 376. Meuominie.— (Treaty of 1826) U. S. Ind. Treaties, Washington, D. ('.. 1837, p. 155. Sfenominny. — Featherstonhaugh, A ( lanoe Voyage, etc, op. eit., vol. ii. p. 25. Mi a a in in • . — -i (ale, Map of the Upper Mississippi, 1867. Vevomonees. — (Edwards. 1788) Col. Massachusetts Hist. Soo., 2d ser., vol. x. Boston, 1823, p. 86. Afenomonei. — McKenney, Rep. Comm. Ind. Aft'., Washington, I). ('.. 1825, p. 90. Menomones.— Long's Narrative of an Expedition to Source of St. 1 'eter's River, vol. ii, London. 1X25, p. 171. Menomoniea. — Bondinot, Star in the West. Trenton. 1816, p. 100. Menomonys. — Lapham, Indians of Wisconsin, map, INTO. Hi iiiiitiniiK s. — t \.;i Pointe Treaty. 1842) Col. Minnesota Hist. Soc., vol. V, St. Paul, 1855. p. 194. 14 llll. MKN0MIN1 INDIANS kih ann.U tfmonowie: Howe, Historical Collections of Virginia, Charleston, 1862, p. 136. Johnson, London Doo. \\\\ i. 1763) Doc. Col. Hist. New York, vol. vii, albany, 1866, p. 583. Mentions 110 as belonging to the Ottawa confederacy.) . — Johnson, 1764 I [hid., p. 648. I/,,,,,, Mai ion,MS.,1778 Schoolcraft, Inf. respecting Ind. Tribes, vol. id, Philadelphia, 1863, p Miiiuuiu*. -K<-: in Stanford's Compendium, London, 1878, p. 522. Minominee*. — Jones, lli-t..r> of the Ojibway Indians, London, 1861, p. 39. Minomoneet. Edwards, 17** Coll. Massachusetts Hist. Soc., lei ser., vol. ix. Boston, 1804, p. 92. Minonimies, -(Warren, 1852 Coll. Minnesota Hist. Soc., vol. v, St. Paul, 1886, ]>. :cs. tfinonionei. — Bondinot, Star in the West, fronton, i v ni. p. 107. Minoomence. -Jones, History of the Ojibway Indians, London, 1861, p. 178. Mnmimiii'. — Henry, Travels and Adventures in Canada, etc, New York, 1809, p. kit. Vonomoneea. — ichooloraft, tnf. respecting tnd. Tribes, vol. v, Philadelphia, 1865, p. 145. Monomony. — Long, Voyages and Travels ol an Indian Intel preter, London, 1791, map Monomuniw Lindesay, 1749) Doc Col. Hist. New York, vol. vi, Albany, 1855, p. 638. i/„.,,. ■ Natural and Civil History, op. .— Hutchins, 177s i Sol Icraft, Inf. Respecting Ind. Tribes, vol.vi, Phila- delphia, 1857, p. 714. Omaaominw.— Father Zephyrin, Prayer Hunk in Menomoni, St. Louis, l vv - Omanomini. — Kelton, Annals of fori Mackinac, Chicago, 1882, p. 149. (So called by the < 'ii''« a. 0-ihhh-o mm teg. — | Warren, 1852) i loll. Minnesota Hist. Soc, vol. v, St. Paul, 1885, p. 33. Oumalomini*. Prise de Possession, 1671) Margry, Decouvertes, tome i, Paris, 1876, p. '.'7. Oumalotiminek. — Relations dee Jesuites (1670), iil, Quebec, 1858, p. 94. Otimalouminef.— Relations des Jesuites 1671), ill, Quebec, 1858, p. 25. iiiiiiiiilniiiiiiiiii:. Relations des Jesuites I 1670), iii. ijih-I.it. lsr.s, p. 100. Oumaomiaieot. — (Dn Chesneau, 1681 Doc CoL Hist. New York. vol. ix. Albany, 1855, p. 161. Ouuaboimt. Prise de Possession, 1671) Doo. Col. Hist. New York, op. cit., p. 803 FPalAomintef.— McKennej and Hall, History of the Indian Tribes of North America, etc, vol. iii, Philadelphia, 1864, p. 79. l\ hiii Imiuinn. — Long, Narrative of an Expedition to the Source of St. Peter's River, ol. ii. Philadelphia, 1824, p. 17.".. WUdOatt Xation of tht .—Of various authors. Wild Rice. -(Doc. of 1701) 1 CoL Hist. Nevi York, vol. iz, Albany, 1855, p. 722. Wild Bice Ealen. — Lapham, A Paper on the number . . . of the Indiana of Wisconsin, Milwaukee, 1870, p. 3. DISCOVER"? AND BAJxXI HISTORY Although the Jesuits had early penetrated the country west of Lake Michigan, and although La Salle had, in 1682, taken formal possession of the rallej of the Mississippi in the name of Louis the Great, King ol Prance and Navarre, it was n<>t imiil L699 that Lemoine dlberville planted the germ whence sprang the colony of Louisiana. 1 Thencefor ward various pi>st> were established at remote points, to facilitate intercourse between the outlying missions and settlements and to guard I Ira. y ,.i Pontiac, vol. >. Boston 1888, p. 61. hoffhah] NICOLLET WITH THE MENOMINI 15 against invasion along the several waterways. Detroit guarded the approach from Lake Erie; Michilimackinac protected the entrance to Lake Michigan; while the forts at St. Joseph and at the head of Green bay (called La hay) commanded the routes between the lakes and the Mississippi. Sieur Jean Nicollet arrived on the "Baie des I'uants," or Green bay, 1 about the year 1634, although the account of his voyage .thither was not recorded by Pere Barthelemy Yimont until 1043. Nicollet's arrival in the land of the Menomini was heralded by some young Winnebago Indians, who had been sent ahead; so that when he landed "this marvelous man'' must necessarily have made a profound impression, appearing as he did in a robe of China damask profusely decked with dowers and birds of various colors, and ■• carrying thunder in his hands." This gaudy display, together with the tiring of pistols, caused the terror-stricken women and children to flee. Between 1,000 and 5,000 people partook of the leasts, at one of which, it is recorded, 120 beavers were consumed. 2 In the notice of the discovery of the Menomini by Nicollet, no accu- rate information is given as to their geographic position. Pere Gabriel Dreuillettes, who enumerated the several tribes located on Green bay, says that the first "nation," or the nearest to the village or town of St. Michel, was called in Algonquian, Oupouteouatimik (Potawatomi), and comprised about Too men or 3,000 souls, including 100 men of the "Nation of the Petun," or Tobacco nation. The second nation was that of the Noukek, the Ouinipegouek (Winnebago), and the Malou- minek (Menomini). These people, located a short distance only from the Potawatomi, gathered a certain reed which grew naturally on their prairies and which was deemed equal to Indian corn. There were also 200 Algonkin, who formerly resided on the rivers and along the northern coast of Lake Huron, but who had here sought refuge. The enumeration of tribes by Pere Dreuillettes continues, placiug the Maskotin out on the prairie, distant three days' journey by water; and various southward tribes are enumerated, with extravagant popu- lation — for instance, the Aliniouek (Illinois), living in GO villages, were said to number 20,000 men, or in the vicinity of 100,000 souls. The Noukek of this record were no doubt identical with the Nouquet, or Noquette, who lived on the northern extremity of Green bay on what today is designated the Bay of Noquet. Under this name, also, were the Menomini referred to in some old accounts; but no tribe at present 1 From the French designation, " la grande baie/' • . . . On depeacha plusieurs ieunes ^t-us pour aller an deuant tin Munitouiriniou, erst a dire de I'homme merueilleux; on y viont, on le conduit, on porte tout son bagago. II estoit reuestu d'vne grande robe de damaa de la Chine, toute paraemee de tleui a ei d'oyseanx de diners* B oouleurs. Si tost qu'on l'apperceut, toutea lea femmes et lea enfana s'enfuirent, royant vn homme porter le tonnerre en sea deux mains (e'eat ainai i[u'ila nommient deux pistolets qu'il tenoit). La nounelle de Ba venue s'espandit incontinent aux lieux eireonunisina: il se fit vneassembleede quatre on cinq mille hommes; chacun des principaux tit son festin; en l'vn deaquela on aeruit an moina six-vingta Castors. — Rela- tions . at Fort du Qnesne, where they were led and commanded by Sieur Charles de Langlade. They also participated in the battle before Quebec on the Plains of Abraham. Glode (son of Old ('anon |, Osauwishkeno (the Yellow Bird), Kaeliakawasheka (the Notch-maker |, and the elder Canon, were pres cm at the fall of Montcalm.' On June 7. 17'_'i>. peace was effected between M. de Ligney ami the chief of the Fox, Sauk, and Winnebago tribes "Pauns a la Baie" and tn make this peace "certain and stable" it was thought proper to grant to the chief of the first-named tribe his request thai a French officer in- stationed in that country, to aid him in "restraining his young men from bad thoughts and actions."" In consequence of this amicable arrangement a detachment of French troops was sent to gar- rison I. a Baj afterward called Fort Edward Augustus), which post was thenceforward occupied 1>\ the French until 1761. This, like many other posts throughout the French possessions, was not strictly of a military character, from the fact that numbers of French settlers had egated near there foi protection; not on act t of agricultural pursuits — for such were greatly neglected — but chiefly to establish and maintain traffic with the natives, furs being the chief product desired. These settlers were generally under tin- government of the comman- dant. The relations between these French settlers and the natives were undoubtedly oi an amiable character, as the general attitude and con- duct oi the French were rather oi a conciliatory nature, whereby their representatives gained unusual confidence ami good will among the natives — an attachment which was furthermore strengthened through the frequent selection by the French of Menomini wives. \llci the British and colonial forces had attained the conquest of Canada and the Marquis 1, Green bay was governed by a small force of 17 men of tlic Sixtieth (or Royal American) regiment, in command of Lieutenant Gorrell. This party arrived at Green bay on October 12. at a time of the year when it was customary for the Indians to be off on their annual hunting expedition ; so that there was but one family remain ing at the post.' Lieutenant Gorrell states that he hail found in his orders very little regarding the Indians, so that when leaving he applied to Captain Donald Campbell, at Detroit, lor further instruc- tions; the latter referred him to Sir William Johnson, then present, who told liim orally that unless he did his best to please the Indians he had better not go there. On account of the absence of the Indians, no council was held with the tribes until May i-'.i, I7(ii! ; at this time the chiefs of the Menomini and Winnebago were present and received strings of wampum in return for prisoners. According to ( ion-ell's journal, the number of Indian warriors dependent on the post was 39,100. The number of .Menomini warriors specified is only 150, which would indicate a total population of about 8Q0. After the peace of 1763, when the French troops were withdrawn and their places filled by the English, discontent among the Indians became apparent, and gradually became more and more hostile and in time developed into a conspiracy for the extermination of the English throughout the entire western frontier. This hostility was due to a variety of circumstances. The French had been the fast friends of the Indians, had been judicious ami lavish in the distribution of gifts, and had liberally supplied all who desired anus, ammunition, and clothing, until the tribesmen had almost forgotten their aboriginal modes of living and had become dependent on the garrisons and trading establish- ments; but with the advent of the English all this was changed, and the penuriousness with which these now necessary articles were dealt out — when they were not entirely withheld — caused great distress aud consequent dissatisfaction.-' Another source of trouble was the immigration of settlers and the occupancy of Indian lands by white men, while suspicion and anger were engendered by false reports carried from place to place by the " couriers de bois" or bushrangers — degraded itinerants who traversed the forest in search of furs and peltries which they carried to the trading posts, reaping profits which they felt would become greatly reduced should the traders themselves penetrate the wilds. The Indians, becoming alarmed at the rumored advent of the traders, who were said to be exacting and of murderous disposi- tion, made preparations to defend themselves, and finally concluded to take the initiative and. if possible, prevent intrusion by a people who i Gorrell's Journal. Coll. Hisl So* if Wisconsin i"i 18M, vol. i, 1855, p. 25 et. seq. ■Parkman, Conspiracy ofPontiac, feoston, rol. I, 1886, pp. 17-j.'t Beq. IT ETH- 1 g THE MENOMINI [NDIAN8 * NN " were enemies of the French. A Bhorl rime later, Pontiac made felt his power in the northwest; and although the destruction of many postB and settlements resulted, the French inhabitants were usually spared. In 1673, when the attack on Michilimackinac was planned, some Menomini joined the expedition; and they were present at, although they were not participants in, the massacre. It had been the plau ol Pontiac to capture also the fort at Green Bay, and a band of Indians at Milwaukee, consisting chiefly of Ottawa, Ojibwa, and Potawal i, was detailed for the work. But the Mei lini Indian- werefriendlj to the English and prevented the attack, and when instructions were received by Lieutenant Gorrell to abandon the post, Carron and li i~ Menomini tribesmen conducted the party to Mackinaw. "For his faithful adherence to the English and rejecti f the councils of Pontiac, < larron was subsequently presented with a large silver medal by the British authorities, with a certificate of his chieftainship and good Ben ii es." Winn, in 1764, sir William Johnson sent messengers to the various tribes of the Great Lakes, calling them to a council to be held at Niagara for the purpose of urging them to remain friendly to the English, a delegation of 199 Menomini went from Green bay, s confident of deserving recognition tor their services to Gorrell and his band of soldiers. They were received with cordiality ami greeted as brothers, ami on the adjournment of the council they departed well pleased with their experience. The English did not again occupy the post on Green hay. and the Menomini did not render service to them until at the outbreak of the Revolution, when a party under ('hath- de Langlade, in company with another large Indian force, went to Montreal and there held a council. About 1780, Captain Dalton, Superintendent of Indian Affairs tor the United States, in an estimate of the Indian tribes employed by the British in the Revolutionary war. estimated that the Fulawin Menomini had furnished about l~>t> warriors. Grig] in Ins Recollections of Wisconsin, states that "The Green bay settlement, from its incepi 745 to 1785, a period of forty years, had made Inn little [irog rver, who visited the locality in lTtitl. found that there had bl ! i rison since its abandonment in 1763, and that the tort had i pi in repair. There were but two trading establishments in ilj stores at Green Bay prior t.i L812. In L810 messengers arrived from I -eh and the Prophet, inviting the Menomini to join the Indi. acj against the Americans; ' i , S57 pp i - ■ i'. .11- \l.." Ili-i pinu y <■! Ponl lac, p lfi5 < • Coll •."! \ Bo ■ int published in l'lilla- B boffman] NEIGHBORING TRIBES 19 but tliey responded in the negative and joined the British in the war of 18lL.'-14. They served under Colonel Robert Dickson, who had arrived at Green Bay with a party of Sioux Indians: for although there was a traditional feeling of hatred by tin- Sioux against the Menomini aud Ojibwa, still, when circumstances demanded union against a common enemy under one standard for attack or defense, all tribal differences were for the time set aside The party under Dickson participated in the attack on the Americans at .Mackinaw, but they were not actively engaged in the battle. The Winnebago, who may properly be termed the head of the Siouan family, were from the earliest historical times near neighbors of the Menomini and ou friendly terms with them and also with the Ojibwa, ■who until 1795 or later occupied the country as far east as Lake Shawano. The Winnebago warriors occasionally came to Green Bay on a spree, passing through the Menomini and Ojibwa territory mi their way. It wasbecauseof thisconstantcomminglingthat representa- tives of all of these tribes were generally found together in their war excursions. The expulsion of the Fox and Sauk Indians from the country on Fox river and the head of Green bay (already referred to) is specially men- tioned by Jedidiah Morse 1 in his report to the Secretary of War in 1822, in the following words: Major Irwin informed me, on the authority of Colonel Bowyerand an old Ottawa oliief, living at Ma-nitou-wauk, tin- river of h were duly appointed on behalf of the Federal Government, and after conference with the headmen of the tribe the following was adopted March 30, 181 7. friendship made • mil concluded '.// and between William chirk, m Edward Chouteau, commissioners on the part and behalf of the I mint State) of America, of the •••<< part, and the undersigned chiefs and warriors, deputed by the tfonomenec tribe or nation of Indians, mi the i»irt ami behalf of their tribe or nation, of the other part. The parties, being desirous "i" re-establishing peace and friendship between the United States and the Baid tribe or nation, and of being placed in all things, and ery respect, on the same footing npon which they si I before the late war, have agreed t" the following articles : vm. 1. Every injury, or act of hostility, by one or either of the contracting parties, against the other, Bhall be mutually forgiven ami forgot. Art ..ill be perpetual peace and friendship between all the citizens of tin- United States and Ml the individuals composing the said Menomenee tribe "r nation. Ait. :;. The undersigned chiefs and warriors, on tin- part and behalf of their said tnl i- nation, •In. by these presents, confirm to the United States all ami every heretofore nia.li' by their tribe or nation t" the British, French, or Spanish government, within the limits of the United States, or their territories; ami a No. .nl ami evei \ treaty, ^contract, and agreement, heretofore concluded between tin- sai.l I nited Stati 01 nation. Ait I. The contracting parti. agree, promise and oblige themselves, reciprocally . t.. deliver up all prisoners now in their hands, i by what means Boever oo ma) have come into their possession,) to tin. officer commanding at Prairie ilu ( In. n. to he by In i ■ respective parties hereto, as e -i- it may lie able. \i i ... I in' mi' ■ 1 1 ids ami warriors as aforesaid, for themselves ami they represent, do hereby acknowledge themselves to be under the protection of the United Mates, ami of no other nation, power, or sovereign, whatsoever. In witness whereof, the commissioners aforesaid, ami the undersigned chiefs ami warriors, as aforesaid, have hereunto subscribed their nanus ami affixed their seals, tins thirtieth daj of March, in tin- j ear of out Lord one thousand eight i Treaties between the Int. Imlian Tribes, from 1778 1 .... D ' Hoffman] LAND CLAIMS 21 hundred and seventeen, and of the independence of the United States the forty-first. William Clark, L. s. Xiniau Edwards, i.. a. Auguste ( Ihoutean, l. s. Towanapee, Roaring Thnnder, bis x mark. i.. s. Weekay, the Calumet Eagle, his x mark, i.. s. Mneqnomota, the Fat of the Bear, his \ mark, i . s. Wacaquon, or Shomin, his \ mark. i.. s. Warbano, the Dawn, his x mark, ].. s, Ineuiikee, Thnnderer, his x mark, i. s. Lebarnaco, the Bear, his x mark. l. s. Karkundego, his x mark, i.. s. Shashamanee, the Elk, his x mark, Penoname, the Running w olf, his \ mark, i.. 8. Done hi st. Lovit, in tin pretence of R. Wash, Secretary to tin Commie- - Qontt, Lieut. I', s. Army, gionere, C. M. Price, R. Graham, U. S. I. A. for Illinois Richard 'I'. MoKenni Territory, Amos Kibbe, T. Harrison, Nathaniel Mills, Ninirod II. Moore, Samuel Solomon. Dr Morse, who made an official visit to Green bay in 1820. says: The Menominees claim the whole of the waters of Green-Bay, with its islands. On its north-west shores, and on Fox river, they claim from tin- entrance of Menomine river, in length, one hundred and twenty miles, south-west and north-east ; and in breadth sixty miles. On the south-east ahore of the Hay. and mi Vox river, from the river Rouge, on Red river, to the Grand < iockalav . a distance of forty-five miles, ami twenty-four in breadl h. Roughly estimated, this area would embrace over s. 000 square miles. The true extent of the territory claimed by the .Menomini, or recog- nized as theirs by the surrounding tribes, is not positively known; though the assertion has been made that the western boundary was Mississippi river, The Winnebago, who had always been friendly with the Menomini, were no doubt coclaimants to at least a portion of the lands in the eastern or Green bay section, as may lie inferred from the fact of their being a party to the treaties of relinquishment. To make intelligible the reason for the sale by these Indians of some of their lands, it is necessary to present a short sketch of the Holland Land Company of New York, which hail for many years held a preemp- tive right of purchase from the Indians, covering most of the lands of western Xew York, tins right haviu'g originated through the common- wealth of Massachusetts, ami having been confirmed subsequently by the state of New York. A large purchase was made from the Indians by Phelps and Gorman, embracing nearly all the lands east of Genesee river. Of the remaining portion, lying west of the river, a large cession was made to the Holland Land Company at a council of the Seneca Indians held in Geneseo in September, lT'.'T. certain large reservations of choice land being excepted. 1 Op. cit., pp. 51, 52. 22 Tin: Ml'AoMIM FNDIAN8 um.U < i.iK'i ;il AJbei i » ■. Ellis, 1 in bis •• Account of tin- advent of tin- New Fork Indians into Wisconsin," says: In 1810, the Holland I. ami Company sold all their pre-emptive right to tin- Indian .11 mn* to David A. Ogden, for fifty cents per acre. Mr. Ogden and In -in tin* purchase were afterward known as the "Ogden Company." Up to 1817, thej hail succeeded in extinguishing bnt a part of tin' Indian title; tin- large ii s ,,i Cattaraugus, Alleghany, Tonnewanda, '1 mil Buffalo, still remaining. Tin- auxietj of the company to effect tin' extinguishment of tin' Indian title t c • these reservations, ami the removal of tin' Indians, had exhibited itself in various forms, ami sundry unsuccessful efforts, for years. In t li i - year, a new plan was lived, and its accomplishment set mi font, to wit: — to secure in tin- West, inaenl and aid of the ' ieneral < lovernment, an extensive grant id' lands from the western tribes, as ■ borne or bunting ground for tin- several tribes holding t lit- reservations in Western New fork. This plan was pondered with great care, thoroughly matured, decided and acted upon by the Ogden company, with equal skill ami vigor, < >ne of the first steps, was to secnre the consent and co-operation of the War Depart m. which was obtained. \ band of Indians, known as the Btookbridges — more properly the Mo-he-kun- nucka — had moved from Massachusetts at an early day, haviug obtained a cession of sunn- five by seven miles square from the Oneidas, on the southern border of their reser- vation, in the county of Oneida, N. V. Fhe Mo-he-kun-nucks Bold off a small tract on ilnir southern border, t" a few associated Indians from the remnants of various bands of [few England tribes, now known as the Brotkertounu. These two trihes had resided for Bei era! years on tin ir new posseesions near the i tneidas. About the year lsiT. a young leader, chief of the Mo-he-kun-nucks, Solomon U. Hendrick, B man ofmuoh more than ordinary energy and talent anion;; the Indians, succeeded to the bead of affairs. He regarded the languishing condition of his people as a reproach to the former name and glory of the old Mo-he-kun-nucks, ami used all his eloquence to persuade the young men to arouse, and make at least one effort to retrieve their name and character. He argued, with equal force and Bonnd reason, that their then paralyzed condition was owing to their confinement to a small space of ground, and being surrounded and preyed apon, by the white inhab- itants, from whose pernicious contact ami example, especially with regard to drunk- enness, they were sustaining a loss of all mural and physical energy and action; and urged, that tln-ir only hope for the future lay in emigration westward, and the securing of snefa an extent of conntrj . ;h wonld enable them to form new settlements, at auofa distance from the whites, as to escape from grog-shops and whiskey. Their resident missionary, Rev. John Sergeant, fell in with ami seconded the \ iews of the young chief. In a short time the whole tribe was indoctrinated with the new scheme, and anxious foi its consummation. The American Board of Missions gave influence and aid : through whose suggestions the late Dr. Jedediah | >» j Mors,., nf New Haven, became deeplj interested in the plan. This gentleman counselled the Indians and their friends to take immediate measures to have a visit paid, bj some nts. to the Western trii.es, to Beleel a proper point for location, and open r. ems for a cession of lands. |)r. Morse himself n as tl edit to be the very person to undertake such a mission. Application being made to the Secretary of War. Dr. Morse iras commissioned to make a general tour among the Ninth Western Indians, with a view to forming a better understanding between those tribes and the Government. Under this appointment, this gentleman spent the mi ier of 1820 in visiting several of the North-Western tribes. Whatever other purposes mas have occupied the attention of this o ilaaioner, it is certain that of securing a we-tern letreat for the 8tock bridges and other New York Indian trihes was a leading llOUgfa the wnt.i has no c\ idem e of any collusion in the matter, at this date, with the Ogden Land ( ouipany. Green Baj was a point specially visited by Hr. Bap ;ii»l '"11 lU-t Boo. nf Wisconsin, vol. ii. Kadlaon, is.".n. pp. 41S-U7. boffman] ELEAZEE WILLIAMS 23 Morse, where he spent nearly three weeks, and preached the lirst protestant sermon ever delivered at that place, During tbe year 1816-17 a remarkable personage appeared among the Oneida Indians; this was no other than Eleazer Williams, a descendant of Eeverend John Williams, of Deerfield memory, but who claimed to be the Dauphin of France — Louis XVII. General Ellis 1 says of him: In the summer of 1816, he made a tour in the State of New York, among the several tribes of the Sis Nations. The Oueidas received him with kindness and attention. They were more inclined to civilization, and a party of them to Christianity, than any other tribe of the Six Nations. Whether Mr. Williams borrowed the idea from Dr. Morse, the Mo-he-kun-nucks, or the Ogden Land Company, or whether it was, as he stoutly maintained, original in his own mind, certain it is, that some time in 1818, he began to broach cautiously among his Indian people a proposition of removing all the Indians of that State, as well as many of those of Canada, and the Senecas at Sandusky, to the neighborhood of Green Bay, and there unite them in one grand confederacy of cantons, but all under one federal head; the government to be a mixture of civil, military, and ecclesiastic, the latter to lie pre eminent. . . . Having secured this point amoug the Oueidas, he visited tbe other tribes of the Six Nations, and by holding out dazzling promises of future glory and aggrandize- ment, he enticed a few young men of each tribe to enter into his scheme. He next addressed the War Department, in imitation of the Stockbridges, soliciting its countenance and assistance to enaWe a delegation of twenty from the several tribes of the Six Nations to visit the Western tribes, for the purpose of obtaining a cession of country for a new home. The response of the Department was favorable, having doubtless been influenced by other parties moving for the same objects. Thus, it is to be observed, that whether singular or not, there was a combination of inlluences, dissimilar in motive but perfectly consonant m purpose, all operating at the same moment in urging a removal of the New York Indians to Green Bay. Each one of the parties claimed the eclat of originating the scheme: we incline to tin- belief, however, that they all, the Laud Company, the Mo-he-kun-nucks and Mr. Williams, might, and probably did conceive, at pretty near the same period of time, the idea of a new home for these Indians in the West. The late Honorable Lyman C. Draper, 2 formerly secretary of the Wisconsin Historical Society, referring to this subject, says: Rev. Eleazer Williams, with a deputation of the Oneidas, first visited the Green Bay region with a view of finding a new home, in the summer of 1820. Reporting favorably, in August. 1821, Williams again repaired to Green Bay, himself as the deputy of the St. Regis Indians, accompanied by a delegation of Oueidas, Stock- bridges. Onoudagoea, Senecas. anil Muusees, who made a treaty with the Menomonees and Wiunebagoes, and purchased a considerable territory from them. In September 1822, this territory was largely increased by an additional purchase. The New York Indians emigrated from time to time in bands, and settled on their purchase. There has recently been called to my attention an editorial notice of Eleazar Williams, in The Nation (N.Y.) for May 31, 1894, which elicited a communication to the same periodical for June 14, 1894. After a few preliminary remarks, the letter continues: As early as 1810, Eleazar Williams called himself "Count de Lorraine" and wore a large tinsel star. My grandfather was acquainted with the man and fully 1 Op. cit., vol. ii, pp. 418, 419. ' Coll. Hist. Soc. Wisconsin for 1854, vol. i, 1855. p. 68, footnote. - I THE MKMiMIM IVI'IWS [iTHAW.lt impressed with hi* ignorance and pretence. The subsequent developments of his BeUon brought him to the notice of the family, and it was With this knowledge that 1 1 1 y rather, l>r. Williams of the Baldwin Locomotive Works, happened to be in Canghnawaga when those of tin- tribe who knew of the childhood of Eleazar with qnestioued regarding his origin. Dr. Williams was then locating and laying the railroad through the Indian reservation, and was not only intimately acquainted with Oronhiatekha (D* Lorimier), the head chief, with Tataike (Jean Baptiste I; Hi., better known as "Grand ISaptiste"), the pilot of the- Lechine rapids, and other snbordinate chiefs, bni was adopted by the tribe, and i.s sun remembered by the older members as " Baristeseree." In tlif fall nf 1851 twn gentlemen rami' to • anghnawaga to investigate tin- story of Eleazar Williams. It was on a Sunday afternoon thai Ue Lorimier gammoned tin- mother ol Eleazar, Mary Ann Bice (Eanontewanteta), ami an old man ami woman who were with tin- parents ai tin- time of his birth, as well as others who COold tell of bis youth. It may be well to say Inn- that Eleazar was in bad oilor with thf tribe. This fait lias been made mnoh of by the upholders of the French origin, ami has linn stated by them as due to the lapse of the man from tin- Bomish faith, ami an attempt to avenge on him the slighted creed. The real facts are that the Bomish Chnrch, if it had any feeling in tin- matter, rejoiced in getting rid of a black Bheep, as Eleazar hail made his tribe the viotims of a favorite halm of his — tie- collection of money for a specific purpose, and its immediate conversion to his OWU Use. All the persons gathered mi that Sunday afternoon knew of the character of the man. and that was all. Tiny were then entirely ignorant of his pretensions, and spoke only Iroquois and a French patois. They were taken singly into the room n here they wiie to he questioned, and a Scotchman named MoNab, who was a notary nml great]] trusted by the Indians, acted as interrogator and interpreter. The old woman ill — f told how she was present at the birth ol Eleazar, and that In' was the son of Mary Ann I l.'ne Williams, and that the birth took place at Lake < ieorge, New York, where the party had gone on a fishing excursion. It was immediately after the Bevolution. Tin- old man followed and said that the birth took place as stated, ami he farther told how Eleazar had fallen trom high rocks when a boy and received injuries to hi- legs and knees that had left sears. Tin' mother then told In r story in corroboration Ol what had been told. Alter all the testimony had been taken, there one preseut hut felt that Eleazar Williams was an Indian. Mr. McNab then translated to them the printed account of tin- pretended French origin ol tip 1 1 made the mother cry. and she said thai she km -w that Eleazar had done in any had things, but she did not think In- would deny his own mother. The matter was talked over by the tribe, and they did not hesitate to call him a liar. The pecnli Bourbon features uf Eleazar were possessed by De Lorimier, Francis Mount — by all, in ho t, who were descended from white capti Father Marconi Btated to my father that tin- early mission records were very incomplete, and. in general, those children burn outside of tin mission had no jdace on the record. This seems to cover the whole case. —Edward 11. fftlltatn»,jr., iimt- toorth, June l, 1894. Returning to a period before the consummation of the treat] of 1821, another phase of the Bubjecl may lie noted. General Ellis continues: Ihi- Menomonees and Winnebagoes having been apprised of the intended visit of their grandfather!, the Ifot-ta-waf*, but a t\-\\ days Aelaj occurred before they appeared i"i the hank of Fox river, to meei their eastern brethren. The reception of the delegates was cordial by tin- Menomonees ami Winnebagoes, and had there not third party to interfere, the New York Indians would probably verj soon have accomplished their object. The French inhabitants and half breeds settled at Green Bay, numbered about five hundred bouIs; their alliance with the Indians, par- ticularly the Mi nnni'i's. was \ sry close, and their influence with them v ery strong, Hoffman] LAND TREATY 25 almost potential. Sonic of the more shrewd among them very soon penetrated the ambitions design of Williams, which was no less than a total subjugation of the whole country, and the establishment of an Indian government, of which he was to he the sole dictator. The French and traders immediately organized into an oppo- sition to the whole programme of the delegates. They were familiar with the Menomonees and Winnebagoes, present at their debates, counselled and advised with them in their deliberations, and when tin- answer of the Menomonees and "Winneba- goes was given, it was a deliberate and decided refusal to cede them an inch of soil west of Lake Michigan. It was plain to all, that the French and half breeds had answered, and not the Indians. The delegates expressed as much in their reply and affectionately requested their brothers to re-consider the matter, and answer tor themselves, independent of the French and half breeds. Several days were spent by both parties in ont-door discussions. The French and half breed interest, finding their position not safely tenable, counselled a kind of compromise, which being adopted, resulted in proposing a cession to their eastern brethren, the Not-ta-ways, of a strip of land live miles in width, running across the Fox river at Little Chute as a centre, and thence to the north-west and south-east, equi-distaut with their claims or possessions. In offering this cession to the dele- gates as their ultimatum, these tribes urged their limited possessions, the poverty of their hunting grounds, and their inability in consequence to subsist their people! The possessions of the Menomonees then reached from the mouth of Green Bay to the Milwaukee Kiver. North and South, and from Lake Michigan to the Mississippi, South- east and North-west. Those of the Winnebagoes included all the remainder of what is now known as southern Wisconsin, except the inconsiderable tract west of Sugar Kiver, claimed by the Sauks and Foxes. They were very much crowded, of course! The delegates saw that the object was, by placing them on a great thoroughfare, the Fox Kiver, between these two tribes, to establish such a surveillance over them as effectually to prevent any design or movement the New York Indians might ever attempt, contrary to the wishes or interests of the grantees, or the French inhabi- tants. After much deliberation, and a good deal of hesitation, it was concluded on the advice chiefly of Uendrick, the Mo-he-kuu-uuck chief, to accept the grant. A treaty was accordingly drawn up by Mr. Trowbridge, and signed by the parlies on the 18th of August, aud witnessed by the citizens and U. S. officers at the post. Five hundred dollars were paid the Menomonees and Winnebagoes at the time, and fifteen hundred dollars stipulated to be paid in goods the following year, in full for tin- cession. * # *f * *■ * # In about ten days the Menomonees and Winnebagoes assembled to greet their new- friends the yot-ta-waijs, as they called the New York Indians, and to receive the $1,500 payment, in goods, on the cession of 1821. Such an assemblage of wild Indians, young and old, women and papooses, was seldom seen. Of the two tribes, there could not have been less than five thousand souls, besides the New Yorkers, the French, half breeds, and Americans. The best specimen of Indian character, aud especially of a war dance, ever seen by the writer, was there given for several days. The Winnebagoes, of that day at least, exhibited the largest, most perfectly formed set of both men and women, almost ever seen anywhere. The great display of action and muscle in these dances, struck the beholder with admiration and terror. The ling round the dancers contained several thousand, all singing in chorus to tin- lead of tin- chief drummer; the voices of the Winnebago women prevailing in clarion tones above the whole. The payment of the fifteen hundred dollars worth of goods, was made with as much ceremony as possible by the delegates, accompanied by a sit speech setting forth the great advantages that would be derived to their western brethren by their settling among them. After the payment and the proper receipts of acknowl- edgment on the treaties, followed feasting, dancing, and a general hilarity for two days. The delegates then invited the Menomonees and Winnebagoes in a formal council, aud renewed the effort for a further extension of territory. Every argument 26 THE MI'.NuMINI IMHANS mi.ro. 14 ami a iii<>!-t libera] offer in the shape of annuities for ten years, were proposed in vain. The Winnebagoes gave the answer, stoutly refusing further negotiations. Thai trihe sunn left in o body in repair t<> their hunts. TheMei nees lingered, and were again got into conncil with the delegates, which conference continued for se\ eral daj finally resulted in the great transaction which gave the New York Indians the foot- hold on l'n\ River, which the] have in part maintained to this day, The Menomonei a, for :i trifling consideration, ceded to the New York Indiana a right in eommon to the a hole of their landa. Although soma i wo of the principal ohiefa were not present to join in this important cession, this treaty, :is well as the one of the previous year, were approved by the President, and the New York Indians thereby recognized as joint owners with the Henomonees of all their immense territories comprising nearly half of the State of Wisconsin. The several tribes of the New York Indians now hoped to be aide to occupy, without further hindrance or trouble, their new homes, jointly with the Menoruo- ii.. s; lint subsequent events proved their wishes but half attained. The whites and traders at Green Baj saw that the Menomonees bad been grossly over-reached by their new friends, the New York Indians, in a bargain. They very soon showed thai tribe, that in making the Yot-ta-ways equal owners with them in their country, ilie\ could no longer control their own affairs, especially in the great business of treating with their great Father; thai the New York Indians, if their treaties were to stand, would, in a short time, out-mineral them in tactics, and probably in num- bers, and put them completely in the hack ground in all public matters. The arguments had their effect, and in a short time the Menomonees repented of the bargain, ami Bought means to invalidate the treaties. The same ingenuity which had helped them to a dislike found < i • ■ . i < I > pretext for denying and repudiating the treaties, especially the last one. It was said, thai at the treaty id' 1822, several of the chiefs highest in authority were not present, which, being true, gave the tribe a g I reason for dem ing and w ith holding sanction to the arrangement. AjB usual in such eases, the Henomonees separated into two parties, the one adhering to the treaties and the interest of the New York Indians, the other denying them and resisting their rights to any part of the country. The adverse party had the support of all the trading interest, together with most of tin' half breeds, and soon became the st ion.;. 'st. both in point of Influence and numbers. 'This treaty or purchase Included all the country, beginning al i'"- Grand KakaUn, on Fox River, thence east on the Lowerliueof the purchase of tin- NV\\ York Indians "i the preceding year, to or «■' 1 ui .1 islalll with 111.' Man a wali-ki all I M ilw auk. -,'p river; I lien i .■ ..n the Lsnds herein ceded, in. common with tbem— the Si.uk Ida, Tusoarora, Si. Etegis ami tluneee nation* I abaa, That they, ii"' ktenon ball aotinauy manner infringe u| in \ aettlemei Improvements whatever, which may It in airj manner made by the ssld - idge, < iceJdi ruaci a, 6t>£ dollars in goods t.< l..- paid in band, I one thousand doll.i bithe next year sad a similar am. Mini the year following. Ibis treaty was oonoloded September 23d, 1833. Mat President Monroe di.l in.i approve, i" ii* tall extent, tbJa purchase; hie approval beai Ing data March Kitli. 1823, Is thus qualified: "The aforegoing bastmmenl i* approved -<► fai aa to the Stookhridge, Oneida, Tusoarora, St Regia, ami Munaee tribea or natlona --l ludiana, Hull portion "t the country bed, whleh lies between Sturgeon Baj ■ Fox River, that part of the tat rpnrchaae ma.!. i.\ eaid tribes nr natlona "f Indians af the Menomonee ami Winnebago Indians, <>n the Bth of August 1821, which lies south ot Pox River, and a Line drawn from the south-eastcora extremity of anid parohase to the head "t Bturgeon Hay. ami no further; thai quantity I., ring deemed aufilelent far the nseof thefli "'i id txibee or nations ot Indiana." rhla treaty, and that of the preceding round hi lull, appended to il"' addresa of Bon. ktorgaa I., Martin before the w Isoonsfcn State Hlatoi hofpman I BUTTE DES MORTS TREATY 27 The dissatisfaction among- some of the Mcnomini respecting these treaties increased with time, and things were extremely discouraging for the success of Williams' plans and the views of the Ogdeu Company, until the year 1S27, when the following treaty was made, viz: Articles of a treaty made and concluded at the Butte dee Moris, on Fox river, in the Territory of Michigan, between Lewis Cass and Thomas L. McKenney, commissioners on the part of the United Mates, and the Chippeway, Menomonie, and Winneiago tribes of Indians. Art. 1. Whereas, the southern boundary of the Chippeway country, from the Plover Portage of the Ouisconsin easterly, was left undefined by the treaty con- cluded at Prairie du Chien, August 19, 1825, in consequence of the non-attendance of some of the principal Menomonie chiefs; and, whereas, it was provided by the said treaty, that, whenever the President of the United States might think proper, such of the tribes, parties to the said treaty, as might be interested iu any particu- lar line, should be convened, in order to agree upon its establishment: Therefore, in pursuance of the said provision, it is agreed between the Chippe- ways, Menomonies, and Winnebagoes. that the southern boundary of the Chippeway country shall run as follows, namely : From the Plover Portage of the Ouisconsin, on a northeasterly course, to a point on Wolf river, equidistant from the Ashawano and Post lakes of said river; thence, to the falls of the Pashaytig river of Green Bay; thence, to the junction of the Neesau Kootag or Burnt- wood river, with the Menomonie; thence, to the big island of the Shoskinaubic or Smooth Rock river; thence, following the channel of the said river to Green Bay. which it strikes between the little and the great Baj de Noquet. Art. 2. Much difficulty having arisen from the negotiations between the Menomonie and Winnebago tribes and the various tribes and portions of tribes of Indians of the State of New York, and the claims of the respective parties being much con- tested, as well with relation to the tenure and boundaries of the two tracts, claimed by the said New York Indians, west of lake Michigan, as to the authority of the persons who sigued the agreement on the part of the Menomonies, and the whole subject having been fully examined at the council this day concluded, and the alle- gations, proofs, and statements, of the respective parties having been entered upon the journal of the commissioners, so that the same can be decided by the President of the United States; it is agreed by the Menomonies and Winnebagoes, that so far as respects their interest in the premises, the whole matter shall be referred to the President of the United States, whose decision shall lie dual. And the President is authorized, on their parts, to establish such boundaries between them and the New York Indians as he may consider equitable and just. Art. 3. It being important to the settlement of Green Bay, that definite boundaries should be established between the tract claimed by the former French and British governments, and the lands of the Indians, as well to avoid future disputes as to settle the question of jurisdiction. It is therefore agreed between the Menomonie tribe and the United States, that the boundaries of the said tracts, the jurisdiction and title of which are hereby acknowledged to be in the United States, shall be as follows, namely: — Beginning on the shore of Green Bay, six miles due north from the parallel of the mouth of Fox river, and running thence in a straight line, but with the general course of the said river, and six miles therefrom to the intersection of the continuation of the westerly boundary of the tract at the Grand Kaukauliu, claimed by Augustin Griguion; thence, on a line with the said boundary to the same; thence, with the same to Fox river; thence, on the same course, six miles; thence, in a direct line to the southwestern boundary of the tract, marked on the plan of the claims at Uieen Bay, as the settlement at the bottom of the bay; thence, with the southerly boundary of the said tract to the southeasterly corner thereof; and thence with the easterly boundary of the said tract to Green Bay. Provided, that if the President of the United States should be of opinion that the boundaries 28 TIIK MENOMINI INDIANS [KTH. ANK. 14 thus established Interfere with any just claims of tin- [few York [ndiane, tin- President may then change tin- said boundaries in any manner In- may think proper, so that the quantity of land contained in tin- said tract I"- nut greater than by tin- boundaries herein defined. And provided also, That nothing herein contained shall be construed tu ha mi any effect npon the land claims at Green bay ; 1 hi i the same shall remain as though this treaty had not been formed. Ait. I. In consideration of the liberal establishment of the boundaries as herein provided for, the commissioners of tin- United States have this day caused to be dis- tributed among the Indians, g Is to tl" amount of fifteen thousand si\ hundred and eighty-two dollars, payment tin' which shall he mads by the United States. \it . .'i. The sum of one thousand dollars shall be Annually appropriated for the trrm of three j ears : and tbo .sum of fifteen hundred dollars shall be annually there- alter appropriated as long as Congress think proper, for the sducal ion of the children bribes, parties hereto, and of the New fork Indiana, to in- expended under the direction of the President of the United States. Art. 6. The United States shall be at liberty, notwithstanding the Winneb are parties to this treaty, to pursue such measures ,-is they may think proper for the punishment of the perpetrators of the recent outrages at Prairie da < Ihien, and npon tin- Mississippi, and for the prevention of such acts hereafter. Art. 7. This treaty shall be obligatory after its ratification by the President and the Senate lit' the United States. Done at the Butte des Mortes, on Fox river, in the Territory of Michigan, this eleventh day of August, 1827. Lewis I Thiini.is l.. McKenney. i 'hipptuaf/to. Shinguaba Wossin, his x mark. Wayishkee, his x mark. Sheewanbeketoan, his z mark. Mo/ul. iido. his x mark, Gitshee Waubezhaas, Ins x mark, Moazoninee, his x mark. Mishaukewett, bis x mark, Honominee Cashee, his x mark, Attikumaag, his x mark, Umbwaygeezhig, his x mark, Moneeto Penaysee, his x mark. Akkeewaysee, Ins x mark. Sheegad, hi- x mark. Wauwaunishkau, his x mark, Ananiikec Walia, his x mark, 1 i.ki wazee, his x mark. MenotnoniBt. Be, his x mark, Josette < aion. lii- x i KominikS] , jnn. his x mark. Kliiini" n. his x mark. Koininike\ . s. n. his x mark, ECeshiminey, his x mark, Woiniss-atte, his x mark. I'uu iiiysniiit, his x in Manbasseanx, his x mark. Myanmecbetnabewat, bis i mark. Pemabeme, his j mark, Kegisse, his x mark. L'Espagnol, his x mark. Kichiaeiiiliu I, his x mark, I In. i Tshoop, (or four legs, ) bis x mark, Tshayro-tshoan Kaw, hi< x mark, Karry-Man nee. (walking turtle,) his x mark, Sau-say-man-nee, his z mark, Mannk-bay-raith, (tattood breast,) his x mark. Shoank Skaw, (white dog,) his x mark, Shoank tshunksiap, (black wolf,) his x mark, Kaw Kawsay-kaw, hisx mark, \V hea nk- Kaw. (big duck,) his x mark, Shoank-ay-paw-ksw, (dog bead,) his x mark. ly-nam- •. (walking mat,) his x mark, Wannk-tshay-bee-sootsh, I red devil, ins \ mark. Wau-kaun hiia-nna-niek. i little BUS Ins x mark, Kaw-necshaw . i w bite i row , i his x mark. Witneeeeei Philip is. Kej . Secretary, I'.. Boardman, Captain id ' . 8. /"- Imihii, Henry K. Schoolcraft, ' . Statet In- dian .hit ni, 1 1, ii i> B. Brevoort, I . S. /. Agt., hoffjian] STAMBAUGH TREATY 29 Thonias Eowliiud, .In. Bpt. Feeds Fniivrl. I In-ai/man, 1). G. Joues, Jesse Miner, R. A. Forsyth, Henry Conner, Inttrjinli r. S. Couant, John Kinzie, Jim. E. A. Brush, Note. — The above treaty was ratified with the proviso. "That the said treaty shall not impair or affect any right or claim which the Xew York Indians, or any of them, have to the lands, or any of the lauds, mentioned in the said treaty The action of the United States Senate, in its ratification of this treaty, known as the "Treaty of Butte des Morts," failed to bring about a satisfactory condition of affairs, and new commissioners were appointed in 1830 to endeavor to bring about a satisfactory conclusion of the matter. The leading Meuomini weir inflexible, stating that their chief men had not been consulted in the previous treaties, unau- thorized or unintluential Indians assuming such authority without any right thereto. The expression of opposition was that the New York Indians were simply regarded as tenants at will and in no sense con- sidered as owners or controllers of the soil. The commission failed to effect anything, and it was not until 1S31 that the treaty, since familiarly known as the Stambaugh treaty, was definitely concluded, and signed by the parties. Mr Ellis 2 remarks: The New York Indians were not parties to the treaty. In order to a proper under- standing of the subject, it is necessary to make copious extracts. The treaty sets forth the boundaries as claimed by the Menomonees, taking all the lauds east of Fox River, Green Bay, and Lake Winnebago, and from Fond du Lac south easterly to the sources of the Milwaukee River, and down the same to its mouth — this tract was ceded to the United States. They claimed westerly and north-westerly, everything west of Green Bay from the Shoskonabie (Es-co-na-ba) River to the upper forks of the Menomouee, thence to Plover Portage of the Wisconsin, and thence up that river to Soft Maple River; west to Plume River of the Chippewa, thence down the Chippewa HO miles; thence easterly to the fork of the Monoy or Lemon weir River, and down that river to its mouth; thence to the Wisconsin Portage, thence down the Fox to Lake Winnebago. The first article of the treaty relates exclusively to the New York Indians, and is in the following words: The Menomonee tribe of Indians declare themselves the friends and allies of the United States, under whose p:. rental care and protection they desire to continue; aud though always protesting that they are under no obligation to rec- ognize any claim of the New York Iudiaus to any portion of their country ; that they neither sold, nor received any value, for the land claimed by these tribes; yet, at the solicitation of their Great Father, the President of the United States, and as an evi- dence of their, love and veneratiou for him. they agree that such part of the laud described, being within the following boundaries, as he may direct, may be set apart as a home to the several tribes of the New York Indians, who may remove to, and set- tle upon the same, within three years from the date of this agreement, viz. : Begin- ning on the west side of Fox River, near the " Little Kackalin," at a point known as the "Old Mill Lam," thence north-west forty miles; thence north-east to the Oconto creek, falling into Green Bay; thence down said Oconto creek to Green Kay: theme up and along Green Bay and Fox River to the place of beginning; excluding tbere- 1 Treaties between the United States of America and the several Indian tribes, from 1778 to 1837, Washington, 1837, pp. 412-415. -Op. cit., vol. ii, pp. 435, 436. 30 THE MENOMIXI INDIANS RB.um.14 from all private olaims confirmed, and also the following reservation for military purposes: Beginning oo the Fox River, at the mouth of the lirst creek above Fori Howard, thence north Bixty-foar degrees west to Dnck Creek; thence down said Duok Creek to its mouth ; thence up and along Green Bay and Fox River to the place of beginning. The M«'i lonee Indians also reserve, for the use of th«- \\ ,iV the oountrj herein designated for the New York Indians, timber and firewood for the United States garrison, and a> mooh land as may be deemed uiry for pnblio highways to be looated bj the direction and at the discretion of the President of the United States. The country hereby ceded in the United Btates, for the benefit of the New fork Indians, contains by estimation, about five hnndred thousand acres, and includes all their Improvements on the west side of Fox River. In consequence of this treaty the hopes of Bleazer Williams were crashed, and those of the Ogden Land Company were not encouraged. Tin' land Bel apart tor tin' New York Indians was evidently too limited for agricultural purposes. Colonel Stambaugh feared that his treaty would not lie adopted l>.v the Senate, and also that his appointment as Indian agent — which had not yet been acted upon — would not lie con- firmed; bo he again had the Menomini called before the commissioners and Some Supplements made to the treats, by which two of the most objectionable features were remedied. The Senate refused to take up the treaty at the ensuing session, and it was not till 1832 that it was iii Bhape tor promulgation. Even then the Menomini opposed the plan of the New York Indians to put a fort on the land south of the Little Kakalin, and their assent was necessary, so that an amicable settle- ment was not reached till 1832. In 1838 another treaty was made between the Oneida Indians and the United States regarding some money which they wanted, as sole representatives of the large cession of the treaty of L831, by the Blenomini on the western side of Vox river. The following extracts will serve to indicate the chief points upon which the < >ncida were ad- vised, by their missionary, to base their claim, viz: Art. I. 'flu- first Christian and Orchard parties of Indians, cede to tin- 1 nited States all their title and interest in tin- land set apart for them in tin- first article id' ■ aty witli tin- Menomonees, id' February 8th, 1831, and the second article of the treaty with tin- Bams tribe, October 27th, L832. An. 'J. From the foregoing cession there shall be reserved to the said Indians, t" in- held as other Indian lands an- held, a tract id' land containing one hnndred n res, for eaob Individual, and the lines shall be so run as to include all their settlements and improvements in thewioinitj id' Green Bay. Ait. '.k In consideration of tin cession contained in the first article of this treaty, tin' United States agree to pa] in the Orchard party of the Oneida Indians three thousand dollars, ami to tin- First Christian party of Oneida Indians thirty thou- sand and five hundred dollars, of whioh last sum three thousand dollars may tie expended, under tin- supervision of tin- Rev. Solomon Davis, in the erection of a chnroh and parsonage bouse, and the residue apportioned, under tin- direction id' the President, among the persons having just olaims thereto; it being understood that said aggregate sum of thirty thousand and five hnndred dollars is designed to in- in reimbursement of nies expended by said Indians, and in remuneration of tin- services of their ohieis ami agents, in purchasing and seouring a ntlt- to the hoffmanj LAND TREATY OF 1848 31 laud ceded in the 1st article. The United States farther agree, to cause the tracts reserved m the 2nd article, to be surveyed as soon as practicable. 1 There are several other ai tides to this treaty, but they are unim- portant and are therefore omitted. The treaty was rati lied by the Senate and promulgated on May 17, 1838, and by it the possessions of the Six Nations in Wisconsin were reduced to the present reservation of the Oneida on Duck creek, near Green bay, containing about 111,000 acres. By a treaty made October 18, 1848, between the United States and the Menomiui Indians, the latter agreed to cede, sell, and relinquish to the United States "all their lauds in the State of Wisconsin, wherever situated." For this they were to receive certain lands ceded to the United States by the Ojibwa Indians of the Mississippi and Lake Superior in the treaty of August 2, 1847, as well as some other lands ceded (and not yet assigned) to the Winnebago, laud which was guar- anteed to comprise not less than 600,000 acres. There was also a money consideration. This treaty was ratified January 23, 1840. Another treaty supplemental to this was made May 12, 1854, because of the desire of the Menomini to remain in the state of Wisconsin, and their special unwillingness to remove to the Ojibwa country west of Missis- sippi river which had been assigned them. Consequently, all lands which had been granted to them by the treaty of 1848 were relin- quished, and in consideration thereof the United States gave them "for a home, to be held as Indian lands are held, that tract of country lying upon the Wolf river in the State of Wisconsin, commencing at the southwest corner of township 28 north, of range 10 east, of the fourth principal meridian, running west twenty- four miles, thence north eighteen miles, thence east twenty-four miles, thence south eighteen miles, to the place of beginning, the same being townships 28, 29, and 30, of ranges 13, 14, 15, and 16, according to the public surveys." This treaty was assented to by Osh'kosh and Kesheua, and was proclaimed August 2, 1854. On February 11, 1856, another treaty was made by which the Menomini ceded to the United States a tract of land, not exceeding two townships in extent, and selected from the western part of their reservation, for the purpose ol giving a reservation to the Stockbridge and Muusee Indians. This treaty was proclaimed April 24, 1856. PRESENT LOCATION Under the treaties with the United States, the Oneida, the Stock- bridge and Munsee, and the Menomini have each their respective reservations. The Oneida, numbering over 1,200, have a reservation of 60,800 acres near Green bay; the Stockbridge and Muusee Indians, num- bering about 250, occupy a reservation southwest of the Menomini, containing 60,800 acres, while the Menomini are located on a reserva- tion of ten townships, equal iu round numbers to 360 square miles or I Coll. Hist. Soc. Wisconsin for 1855, vol. ii, 1856, p. 447. 32 nil. MLNo.MINI INDIANS [rrH.AN.vii 230,400 acres.' The reservation is Located in t In- northeastern interior of the state <>(' Wisconsin. The tract embraced « ithin it- Limits is well WOOded. and is tilled with lakes and rivers, affording an abundance of ^aine and lisli (see plate I . The Indian-- removed to their present liome in October, 1852, most of them ascending Wolf river in canoes; yet today a canoe is looked upon by them with as miieh interest and curiosity as it would be in an eastern city, so rarely is one found. By an act of Congress of February 13, 1871, provision was made for the sale of a portion of the Meuomini reservation, bat as the consent of the Indians was not obtained, no portion of their lands have yet been disposed of.' POPULATION AND CHARACTERISTICS According to the report of the Commissioner of Indian Affairs for 1892, the " whole number of Meuomini reported On the reservation is 1,335, with 343 children of school age." To this should be added about .'idii representatives of the tribe scattered throughout the country east of the reservation, at Oconto, Menomonee, and several other places. This would raise the aggregate population to 1,035, which corresponds with the number estimated during the summer of 1893. Hut little is known of the early population of the nfenomini tribe, inasmuch as in most instances reference is made to villages, or simply to the warriors. If an estimate is to be based on the number of fighting men. various processes may be adopted to determine the approximate population of the entire tribe. In the Paris documents of I 7 IS, Dumber \ 11/ the statement is made thai ••The Puans and the folic Avoines are not numerous; each nation may number 80 or 100 men. . . . All these tribe-- are very indus- trious, ami the women are four time- more numerous than the men." Eere we have a specific comparison of numbers between the males and females, but when Charlevoix arrived at t he mouth of Menomonee river, in 1721, he found a village of this tribe, and Bays: •■The whole nation consists of this village, and that not very numerous."' ' Lieutenant Gorrell, commandant of La Bay (Green Bay in 1761| states that ••There are. by both French and Indian account-. 39,100 Indian warriors, besides women and children, depending on this post for supplies."' Among the tribes enumerated he mentions 160 warriors of the Folles Avoines, occupying two towns at La Bay. According to numerous comparisons made, as pertain to other tribes, this would place the entire population at about 7">o souls, thus allowing five to 1 LQOOItMng to the land snr\.-\M. ;il,uut lU'MHi :i. ■!-.-•. iiililitiim.il in < in lira. ...i in lak.-* ami iiii-amleriil n.s. 1 Beport ni ' lonunlasionei ni Indian A.nalra t..r 1872, Washington 1872, p. 80. •Dou ''..11 m»t N'i« v.irk. vol ix. Albany, 18S5, p 8K9. 4 .Iniirnal ..I :. Voyage to Norlli Alnt-ii.a v.l lil. ' OoiraU's Journal, Coll. in-' Soc of Wlanonsln, to! 1. 18M p. 32 Hoffman] EARLY POPULATION 33 each warrior. In Purcell's enumeration of "warriors, gun-men," 1 etc, the Creek and Seminole Indians had about one warrior in three of the population; the Chickasaw one in four, the Choctaw, Cherokee, and Catawba one in three. If the same ratio should be applied iu the enumeration of the Menomini, the population of that tribe would be nearer GOO. There appears to have been a rapid increase in the population sub- sequently if we may credit Dr Morse, 2 who visited Green bay in 1820, with reference to the subject of removing to that country the New York Indians. He says, '-The Menomiuees, or Folles Avoines, have 600 warriors, 900 women, 2,400 children, total 3,900; they live in ten villages, northwest of Green Bay, on Menoinine river, which is their north-east boundary, but chiefly on Fox river, on and near Winnebago lake." A few are mentioned, also, as scattered at other places. In this enumeration the proportion of warriors to the whole number would be about one to six and a half. According to an enumeration made in September, 1842, the popula- tion was found to be 2,464, 3 but in 1850 they were estimated at only 500 souls. 4 In 1856 the number reported was 1,930, while in 1857 the total number was given as 1,697, comprising 358 men, 425 women, and 914 children; the discrepancy being doubtless due to inaccuracy in counting and not to death. Great difficulty has been experienced at various times in endeavoring to obtain an accurate census, as Indians are frequently governed in their statements and conduct by the motive which they conceive to prompt the agents or other authorities in procuring such enumeration. When, for instance, they believe that it is to their advantage to exaggerate their population, women have been known to report themselves with their family, and to increase the latter by borrowing an iufant to swell the number; when, a few moments later, the same infant, wrapped in another blanket, would be brought forward by another woman to add to her household. On the contrary, if the question of population be such that it would be advantageous for the Indians to report as small a number as possible, scarcely any infants could be readily found. The report of the Commissioner of Indian Affairs for 1863 places the Menomini population at 1,724 souls, while some years later (in 1872) the population on the reservation was 1,362. The report of the same officer for the year 1882 places the population at 1,500; for the year 1884 at 1,400; for 1890 at 1,311, and for the year 1892, as above stated, the total is given as 1,335, not including those residing at and in the vicinity of Oconto, who number about 300. The Menomini Indians are rapidly adopting the pursuits of civilized people, considering the comparatively short period of time since they ' Coll. Mass. Hist. Soc, vol. it, 1795 pp 99-100. 2 Report to the Soc. of War, New Haven, L822, p. 51. 3 Report Commissioner Ind. Aff.. Washington, 1843. p 440 ' History of the Catholic Missions. John Gilmarv Shea, New York (1854 !)■ 14 ETH 3 34 THE MENOMIM INDIANS [bth.axn.14 wore blankets and subsisted almosl exclusively by the chase. But little hunting is done al this day, although deer, bear, and Bmaller animals are abundant. This tribe lias always been friendly to the w hites, mid their reception of strangers is hospitable. Major Zebnlon Montg ary Pike, in bis " Expeditions," mentions a meeting in Min- nesota witli Shawano aud his band, who had gone hunting, and after recounting the statements concerning the personal appearance of the people, Bays: From my own observation, I had Bufflcienl reason to confirm their information as ted the males; for they were all straight and well made, about the middle size; their complexions generally fair for savages, their te. t b g 1. their eyes large and rather languishing; they have a mild but independent expression of oouutenanoe, that charms at first sight; in short, they would be considered any where, as hand- some men. Charlevoix, after referring to the single village which he found, and remarking that the nation was not numerous, says: "Tis really great pity, they being the finest and handsomest men in all Canada."- It is to be regretted that thie statement can not now be substantiated. Colonel Charles Whittlesey, in his Recollections of a Tour through Wisconsin in 1832, says of the Menomini: In person they are a thick-set frame, less tall, and in better condition than most Indians, and at least squally indolent. The thief is not so common a character with them as with many oilier tribes. Their attachment to the United States has not been exceeded by any Indian people. Mr Grignon, 4 whose authority regarding the Menoniiiii is beyond question, since he was himself connected with this tribe by blood and was a life long resident among them, remarks: The Menomonees were less warlike than the Sauks aud Foxes: they, at least, did not get embroiled in wan with other Indian nations as much as tl ther tribes . . . My grandfather remarked, that he regarded the Menomonees as the most peaceful, brave, and faithful of all the tribes who ever served under him. This was a high compliment, imt In my opinion richly merited. They have ever proved, as a nation, friendly to the whites; and in the general Indian plot of Pontiac, in 17ii:i. the Menomonees alone ke]it aloof, and rendered signal Bervioea to Lieut. Gorrell and pariy al Green i>:i \ . < >i the aggregate population of 1,635, l.ooo are reported as members of the church, services being conducted by the Franciscan lathers; while the two schools accommodate over 300 pupils, who are making satisfactory progress in education. Drunkenness is the most serious evil from which the Indians Buffer, though the number of instances of intoxication is not bo great as on man; reservations more favorably situated for obtaining liquor. Crime is rare among the Menomini; during the tisi-;il year ended June 30, 1892, onlj si\ criminals were con- victed by the Indian court. This court, which is a model of its kind, ■ Aoct.of Bxpeds. to the Sonroes of the Mississippi, I'liila 1810, p - •Op, i -it.. vol. ii.p. 61. i ReooLofa Toot Through Wis. in 1882; in CoU Hist Soo-of Wisoonston for 1854 vol I •August in QrtgnoD.Coll Hist s,„-. ,,i Wis, for is.'.u. vol. iii, 1867, p. MS hoffmax] CAPTIVES HELD AS SLAVES 35 is composed of Nio'pet, Cbickeny (M;i'tshikineu v ), and Ni'aqtawa'pomi, three worthy representatives of the Menomini, the former being at the same time civil chief of the tribe, while the last named is second chief. During the early part of the present century Indian captives were held as slaves. Augiistm Gngnon 1 is responsible for the following statement : During the constant wars of the Indians, several of the Wisconsin tribes were in the habit of making captives of the Pawnees, Osages, Missouries, and even of the distant Mandans, and these were consigned to servitude. I know that the Ottawas and Sauks made such captives; but am not certain about the Menomonecs, Chippe- was, Pottawottamies, Foxes and Winnebagoes. The Meuomonees, with a few indi- vidual exceptions, did not engage in these distant forays. The Menomonees, and probably other tribes, had Pawuee slaves, which they obtained by purchase of the Ottawas, Sauks and others who captured them ; but I never knew the Menomonees to have any by capture, and but a few by purchase. For convenience sake, I suppose, they were all denominated Pawnees, when some of them were certainly of other Missouri tribes, as I have already mentioned, for I have known three Osages, two Missouries, and oue Mandan among these Indian slaves. Of the fourteen whom I have personally known, six were males and eight females, and the most of them were captured while young. I have no recollection as to the pecuniary value of these slaves or servants, but I have known two females sold, at different times, each for one hundred dollars. Speaking of the treatment of slaves by their owners, Mr Grignon continues: 2 When these Pawnee slaves had Indian masters, they were generally treated with great severity. ... A female slave owned by a Menomonee woman, while sick, was directed by her unfeeling mistress to take off her over-dress, and she then delib- , erately stabbed and killed her; and this without a cause or provocation, and not in the least attributable to liquor. It should also be mentioned, on the other hand, that Mas-caw, a Pawnee among the Menomonees, was not treated or regarded as a slave, and married a chief's daughter, and lived with them till his death, and has now a gray-headed son living at Lake Shawanaw. It has already been stated that Osh'kosh, fifty years ago, publicly asserted that his family was without doubt the only one of pure Men- omini blood. From an examination of the genealogies of many of the old men, this statement does not seem at all incredible, and it may be questioned if at this day there remains a single individual free from the taint of foreign blood, either white or Indian. Concerning this Dr Morse makes the following statement: Judge Reaume, an Indian Trader, who has resided at Green Bay thirty years, said to me — "The Menomonees, in great part, are of mixed blood, Ottawas, Chippewas, Pottawattamies, Sacs, and Foxes, with whom they intermarry. There is an inti- mate intercourse between all these tribes, who have a common language, (the Chip- pewa), which they all understand, and many of them hunt together in the interior of the N. W. territory, on the headwaters of the Fox and Ouisconsiu rivers." The better informed men of the tribe at the present time are aware of the intermixture of blood, and marriages are frequently formed with 'Seventy-two years' Recol. of Wi-. ; in Coll. Hi.-t. Soo.of Wis. for 1856, vol. iii. 1857, p. 256. -Iluil, p. 258. 3 Report t.. Secretary of War, New Haven 1822, pp.57, 58. 3<> im: Mi.MiMiM iNhiw- [Ma uw.m Ojibwa, Potawatomi, and other Indian tribes, as well as with whites. Tli is may be one of the reasons for the imperfect grammatic structure of the language as well as for its rather limited vocabulary. Reverend Alfred Brans ' in liis account of the early history of Wisconsin, refers t<> tins tribe as follows: The Met lees were the next tribe, in point of importance, though of prior date to some others, among the first Aboriginal occupants of what is now the State of Wisconsin, They were of the Algonquin race, bnt appear to have quarreled with, <>r rebelled against the national authorities of the Chippewas, and were probably driven from Canada on account of it, and took shelter with other Btraggling and adventurous bands on the r mon battle field between theAlgioand Dahkota races, in the < irinit 5 of < ireen Bay. Charlevoix visited (ireen bay in 1721, aud after relating his experi- ence in navigating down the western slime, says: \\v found ourselves abreast of a little island, which lias near the western Bide of the baj . and « Inch concealed from our view, the mouth of s river, on which stands the village of the tfalhomines Indians, called by onr French FolUa Avoinet or Wild ''.ii Indians, probably from their living chiefly on this sort of grain. The whole nation consists onlj of this village, and that too not very numerous. 'Tis really great pity, they being the finest and handsomest men in all Canada. They are even of a larger stature than the Poutewatamiee. I have been assured that they had tlie sane- original and nearly the same languages with the NoquetS, and the Indians at the Palls. But they add that they have likewise o language peculiar ti> themselves, which they never commnnicate. 1 have also been told several stories of them, as of in u im ii \ iaite their village every year and is received with mnch ceremony, which makes me believe them a little addicted to witchcraft, ■ The Noquets are also mentioned by Charlevoix as not a numerous nation, living on a bay or gulf of the Noquets. They originally "came from the coasts of Lake Superior, and of which there remain only a lew scattered families, who have no fixed residence." ANTIQUITIES Minimis are reported as very numerous i hroughout the area embraced within the boundaries of the Bfenomini reservation, but thus far no special examination of them has been made. The mounds are most numerous along the lake shores, especially north and northeast of Keshena, though but tew relies have as yet been unearthed. Major Thomas II. Savage, the present Indian agent, informed me that he had opened several mounds, about 8 miles east of the agency, and had found human remains, as well as a few copper spearheads, one of which is illustrated in figure l. The specimen is quite neatly made, and appears originally to have been sharpened along the edges, as the cut- ting edge is still in very good condition. The greater number of these mounds appear to l utirelj barren- One group, situated between 7 and 8 miles nort h- northeast of Keshena, is represented in plate n. They are situated about LOO yards west of 'C.ii Hi. i Soe. of Wisconsin »ol Iv, 1850, pp 842 243 Mi hi oi;d , it'u Voyage t" North Amerlci London 1781, vol. H, p. 81, BUREAU OF ETHNOLOG* FOURTEENTH ANNUAL REPORT PL. M f ><^S 5 " '■' t N l i ' II- GHOUP OF MOUNDS NEAR KESHENA HOFFMAN MOUNDS NEAR KESHENA 37 tbe 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 construc- tion of the mound. The height of these mounds varies from 1J 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. Iu the following measurements only approximate dimensions are given, as frequently the outlines can not be determined accurately. A num- ber 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 (platen) 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 24 feet. The mound marked // measures 58 feet in length by 1(5 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 out- line of this mound is pronounced. 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 /measures 32 feet in length by 15 in width. Mound ;/ 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 ,;' measures <>."> feet in length. 20 feet across at the southern extremity, and only 16 at the opposite end. This extremity is somewhat Fig. 1— Copper spearpoiat. 38 THE MENOMINI INDIANS [eth.axx. u straightened across and indented, :i- if it might have been an attempt at forming an animal mound. The next mound, &, toward the south, extends 80 feel from southwest to northeast, and is only 12 feel across. The surrounding depression is at several places about a fool in depth. It is much overgrown with Baplings and brush, a circumstance nol occurring in connection with any of the other mounds. A -iit.it distance east of mound fe are two other mounds, ' and m, the form.-r measuring 50 feet in length by 18 in width, the latter 50 feet in length li\ r> or 16 in width. East tit' this area, as well as north and south of ir. at varying dis- tances, mounds were visible, and many others were reported. In the immediate vicinity of Eeshena 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 7"> feet above the river, which is distant some 200 yards. The ridge extends from south- west 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 1-' to 1"» feet in diameter ami from 2J to 1 feel in height. Some of these have been opened at s • tune during the past, and it is reported that one or two of them contained human bones. Ten miles north of Kesheua. near Wolf river, there are several large circular mounds, but do examination of them has been made. This country was. previous to the appearance of the Menomini in L852, claimed by the < >jibwa, bands of tliis tribe having lived east of Kc-liena. about Shawano lake. The Ojibwa of Wisconsin, as well as of Minnesota, allege, however, thai 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 i mils, and these, likewise, are attributed by the .Menomini to their predeces- sors. < Occasional arrowheads of quartzite, jasper, and hornstone occur. which also are believed to have been made by the Dakota or some other Bionan tribe now residing westward from this locality. About 3 miles northwest of Ceshena, near Wolf river, there is a large conical bowlder of pink granite, measuring about 6 feel in height and I feel in diameter at the base. This rock is in a state of disinte- gration, and is regarded by the Menomini as a manido. In a myth given elsewhere it is related thai a party of Indians ome called on Ma nabfish to ask for favors, and that all of them were accommodated save one. who had the temerity to ask for everlasting life. Ma'nabfish, it is related, took this man by the shoulder- and thrust him upon the batman] MYSTIC BOWLDER 39 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 govern- ment, 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 mitii'wok, prominent among whom were Nio'pet, Nia'qtowa'pomi, and Ma'tshi Kiue'ir. 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 Mystery 1 made the earth, he created also numerous beings termed manidos or spirits, giving them the forms of animals ami birds. Most of the former were malevolent ana'maqki'u (" under- ground beings''); the Litter consisted of eagles and hawks, known as the Thunderers, chief of which was the Invisible Thunder, though rep- resented by Kine'n T , the Golden Eagle. When Mashii' 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 Xanoqke, 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'nika'ui se'pe (Menomini river), near V 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 ■ MashaV Ma'nido, or Great Unknown. This term is not to be understood as implying a belief in one supreme being; there are sereral manidos, each supreme in his own realm, as well as many lessee mysteries, or deities, or spirits. Neither is ii to be regarded as implying a <1< finite recognition of spir- ituality corresponding to that of civilized i pies, for the .ajnerican Indians have not fully risen to tlie plane of psychotheism ; compare tin- Sionau concept as defined by Dorsey, Eleventh Annual ■Report, 1894, }>. :»5 el se.j. 40 THE MENOMIN1 INDIANS Ikth.ann.h decided to call to himself Kin8'u T , the Eagle, ami said. •• Eagle, come to me ami 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 Beavei requested to be taken into the totem of the Thunderers, but, being a woman, was called Xama'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 uol specifically.) The totem of the Beavei is at present termed the Powa'tinOt'. Soon alter- ward, as the Bear and the Eagle stood on the banks of a river, they saw a Btranger, the Sturgeon (Noma'eu), who was adopted by the Hear as a younger brothei and servant In like manner Omas'kos, the Elk, was accepted by the Thunderer as a younger brother and water-carrier. Al another tune the Bear was going up Wisconsin river, and 1> lin- ing 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 be had wandered to that place. The Bear said that lie 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 Ota'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. •■ Gome with me Wolf, and I will accept you also as my younger brother." This is bow the Crane and the Woll became younger brothers oi the Bear; but as Moqwai'O, the Wolf, afterward permitted Aiiiini', the Dog, and Aba 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. Iiia'maqki fr (the Big Thunder) lived at Winnebago lake, mar Pond da Lac. The Good Mystery made the Thunderers the laborers, and to be of benefit to the whole world. When they return from the south- west ill the spring, they bring the rains which make the earth green and cause the plants and trees to grow. I'' it were not for the Thunderers, the earth would become parched and the grass would wither and die. Tin- Good Mystery also gave to the Thunderers corn, the kind commonly known as squaw coin, which gTOWS on small stalks and has ears of various colors. The Thunderers were also the makers of lire, having fust received it from Ma'nabush, 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 Hear village, at Mi nika'ni, and when they arrived al that place they asked the Bear to join them, promising to give corn and tire iii return for rice, which was the prop- erty of the Hear and Sturgeon, and which abounded along the waters of Mi nika'ni. The Hear family agreed to this, and since that tune the hoffmas] THE TOTEMIC SYSTEM 41 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, hiscreek"). The Dog (Aniiin') was born at Nomawi'qkito (Sturgeon bay); the Aba/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 north- aud-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 PKESENT ~ The Menomini totems or gentes as they exist at this day are as fol- lows, arranged in their respective phratries and in order of importance: I. Owa'sse wi'dishi'anun, or Bear phratry: Owa'sse. .- . . - Bear Kitii'mi Porcupine Miqka'no Turtle Ota'tshia Crane Moqwai'o Wolf Mikek' Otter Noma'eu Sturgeon Naku'ti Sunfish. Although the Wolf is recognized as a member of the Bear phratry, his true position is at the head of the third phratry. II. Ina'maqkI'u T wi'dishi'anun. or Big Thunder phratry: Kine'u v Golden Eagle Shawa'nani' Fork-tail Hawk Pinash'iu Bald Eagle Opash'koshi Turkey-buzzard Pakask'tsheke'u' Swift-flying Hawk Pe'kike'kune Winter Hawk (remains all winter in Wisconsin) Ke'shewa'toshe Sparrow Hawk Maq'kwoka'ui Bed-tail Hawk Kaka'ke Crow lniiq'tek Eaven Piwat'inot' Beaver (former name Uoma'i) Omas'kos Elk Una'wanink' Pine Squirrel. III. Moqwai'o wi'dishi'anun, or Wolf phratry: .Moqwai'o Wolf Anam' D °g Abii'shush X) eer. 42 THE MENOMINI INDIANS [mi.An.M According to Shu'nien and Wios'kasit the arrangement of totems into phratries and subphratries was as follows: I. The Owa sse wi'dishi'annn, or Bear phratry, consisting of the follow- ing totems and subphratries: Owa sse Bear \ Miqka'no Mud-turtle > Totems Kitii'mi Porcupine J Nainii'mi Beaver ) Bnbphratries (these C'sass Muskral I two being brothers). II. The Kine'ir wi'dishi'annn, or Eagle phratry, consisting of the t '< > I - lowing totems: Pinash'in Bald Eagle Kaka'ke Crow Ina'qtek Raven Ma'qkuana'ni Bed-tail Bawk 'Tlinanii sliiir " Golden Eagle Pe'niki'konau Fisli Hawk III. Tlw Ota'tshia wi'dishi'annn, or Orane phratry, consisting of the following totems: Ota'tshia Crane Shaksbak'eu Great Heron n-se "Old Squaw" Duck O'kaua sikn Coot IV. The Moqwai'o wi'dishi'annn, <>r Wolf phratry, consisting of the follow ing totems: Moqwai'o Wolf "liana" [ana'm] Dog Apaq'ssos Deer V. Tlie Mo"s wi'dishi'annn, or Moose phratry, with the following totems: Mo"s Moose Oma'skos Elk Waba'shiu Marten Wn'tshik Fisher TOTE! IUG IlNIZ LTION After the several totems congregated and united into an organized bodj for mutual benefit, according to the myth, they still were without the means of providing themselves with food, medicinal plants, and the power to ward off disease and death. When the Good Mystery beheld the people on the new earth, and found t lulu afflicted with hardship and disease, and exposed to constant annoyance from the malevolent underground beings the ana'm aqkl'ii), he concluded to proj ide them with the means of bettering their condi- tion, ami accomplished it by sending down to the earth one of his hoffman] DESCENT OF CHIEFS 43 companion mysteries named Ma'nabush. Tbis is explained in the tradition called The Story of Ma'nabush; or, "Ma'nabush A'tano'- qen," and forms one of the lectures delivered by the Mita'wok, in the mita'wiko'mik, at the initiation into that order of a new candidate. From the foregoing it will be observed that the claims to authority by the family of which Nio'pet, the present chief, is the head are well founded. Furthermore, mother-right, the ohler form of descent in the female line, is not now recognized by the Meuomini, who have advanced to the next stage, that of father-right, or descent in the male line. Mr Sutherland, in his remarks on early Wisconsin explorations and settlements, makes note of the existence of totems or gentes, the heads of each of which were entitled to a certain degree of authority through which they were designated as chiefs or sachems. The existence of such various grades of rank often gives rise to confusion, unless the exact grade of such rank be ascertained. Regarding the descent of chiefs this author remarks: ' There were, in some instances, several clans existing among the same general tribe or nation, whose principal or leader was also denominated a sachem or chief. Hence we account for the fact, that several persons in the same tribe boar the title of "chief.'' These minor chiefs, however, held only subordinate positions. Indeed, the leading chief, in time of peace, was not invested with any extraordinary powers. All matters of importance had to be settled by the tribe, in general council. When a chief died, his position was claimed, as a general rule, by his son, or some kinsman, as a hereditary right; but oftener, perhaps, the succession was in the female line. In some instances, when this right fell to one who was judged unworthy to possess it, the tribe chose their own chiefs. As instances of this kind, Brant of the Mohawks, and Toniah of the Menomonees, were placed in that position, for their superior wisdom and valor. Some of the ancient customs respecting the disposition of property and children, in the event of the death of either parent, are still spoken of, though now seldom, if ever, practiced. As descent was iu the mother's line, at her death both children and personal effects were transmitted to the nearest of the mother's toteinic kin, while at the death of the father his personal property was divided among his relatives or the people of his totem. Another interesting condition was the general belief i.i the common relationship of not only the individuals of a certain totem within the tribe, but of all persons of a similarly named totem of another tribe belonging to the same linguistic family; and in the belief of the Meuomini (and Ojibwa of Red lake, Minnesota) this extended also to tribes other than those of the same linguistic family. An instance of this may be referred to in the remarks of several mita'wok of the Bear totem, who stated that the individuals of the Bear totem of the Sioux must be of the same kinship with themselves, as they had the same common ancestor. This peculiarity of belief obtains also among some of the Australian peoples. • Col. Hist. Sue. ..1' Wisconsin, vol. x, pp. JSU, 281, 1888. 44 THK UENOMIN] INDIANS Ieth.ann. u Reference is made elsewhere to the killing of animals which are the same as the totem of the hunter. Although a Bear man may kill a bear, he must ftrsl address himself to it and apologize for depriving it of life; and there are certain portions only of which he may eat, the head and paws being tabu, and no member of his totem may partake of these portions, although the individuals of all other totems may do so. It may he of interest in this connection t<> state that one of th<- nearest linguistic allies of the .Menomilii. the ( Mtawa. claim to he originally of the .Mo's. or Moose, totem. This is stated by Mr A. J. Blackbird, one of the most intelligent of the tribe, as well as one of the headmen, to be the designation of tbe"true"or full-blood Ottawa, and that other totems were added through the intermarriage of Ottawa women with men of other tribes because children inherit the mother's totem. He stated also that his father had Keen of the l'i pigwe"', or " Little Hawk," totem of another tribe, and in this w ise the totem became added to the Ottawa. In like manner was the Wabus', or "Rabbit," totem added, this tribe coming from the vicinity of Hudson bay or Lake of the Woods, where they are said to have occupied --caves and holes in the ground." Intermarriage with the Potawatomi was com n. but this tribe designated the Ottawa as Ni>ai e" and Nisa'sa, "big brother" 01 "elder brother." GKENRAXOCKX 05 CHIEFS The Menomilii claim always to have had a first or grand chief, and a second or war chief, beside many subchiels who were heads of bands or of families. In the event of the death of the grand chief, the eldest son succeeded, unless a more popular pretender could enroll in his own behalf the greater influence in the tribe. Since tin- election of Nio pet, the second chief has been Ni aipawa pomi. a man of steady habits and influence, and one in whom the tribe has confidence. Ni'aqtawaVpomi, however, is not related to Nio pet's family or gens, but was designated to fill this ollice because the legal claimants adopted the manners and pursuits of civilization, and will probably never permit their names to be proposed as successors to their father's position. When the chief of the tribe dies and leaves a minor son, the second or war chief acts as regent until the heir attains an age at which he is deemed com- petent to govern. The present divisions or bands of the .Menomilii are named after the heads of each band, and number eleven, viz: (1) Osh kosh; (2) Aia - miqta; (•">) Sha'kitr.k. at present under Ni aqtawa pomi; - li Ma'nabtt'- sho: (5) Le Motte; (6) Piwii'qtinet; (7) Pgsh'tiko; 8) O'hope'sha; (!>) Ke'shok, or Eg so; 10 Aoka mot. now under charge of Ma'tshiki- lie iV : (11, Shu iiu'ni u\ or Shu nien. In addition to the several chiefs, there was formerly more need of the Services of a spokesman or mat or. upon w horn devolved tin- duties of promulgating the wishes of the supreme chief: or, iii the event of a BOFFMA.N] DIVISIONS OF THE TRIBE 45 council or treaty with another tribe or with a civilized nation, his ser vices as orator and diplomat were demanded in behalf of the tribe. The incumbent of such an office was not eligible for, nor in line of, pro- motion to the office of either war chief or grand chief, although such an accession could be accomplished at the desire of the tribal council, or by the tribe itself, in the event of the legitimate heir being a minor or an idiot, or in case there was no direct heir, or perhaps even when the incumbent had gained a following in the tribe sufficiently influential and powerful to insure him safety in his promotion. From the following genealogies of the two lines of chiefs, the so-called Canon family and the Osh'kosh family, it will be observed that the former gained their hold on the affairs of the tribe during the last cen- tury, although the ancestors of the present chief, Nio'pet, are the legit- imate heirs, from both traditional and historical evidence, to the office of grand chief, an office which has always been one of the prerogatives of the Owa'sse doda'mi, or Bear totem. Tsheka'tshake'mau— or Sheka'tshokwe'inau " Old Chief," or " The Old King," as he is generally designated in literature — was chief in 1703, wheuCarron, a French half-blood trader, was his spokesman, and subse- quently became his successor (see Carron's genealogy). A number of the headmen of the tribe, as well as descendants of Carron, affirm that he was the offspring of a French Canadian father and an Abnaki woman. Be this as it may, they all acknowledge that Tsheka'tshake'mau was chief when Carron appeared at Green bay. The late Mr Draper, in his compilation of historical data relative to the settlements at Green bay, says: Cha-kau-cho-ka-ina sickened and died, while temporarily at Prairie r the Owa sse doda mi, bom 1795, sh kosh was upon tin' war-path in 1812-14, under tin' special superintendence of Tomah, ami nnder Stambangh in 12. The word Osh-kosh signifies krone, ami snoh this chief has always proved himself. He is now sixty-two years of age, while his brother, The I ojinp Van, whose name begins to hi- a misnomer, is now fifty-one. Osh- kush is onlj ni' medi size, possessing ranch good sense ami ability, hut i* a great slave to stum; dl ink, and two of his three sons surpass their father in tins beastly vice. Referring tu the treaty of Butte dee Biorts, in 1827, General Albert G. Ellis-' says: It was at this treaty, that Oshkosb, tin- present head Chief of theMenomo- nees, was tir- 1 recognized. After the Council was open. Gov. (ass said: "We have observed fur some time the Memunonees to he in a had situa- tion as to their chiefs. There is no one we can talk to as the head of the nation. If anything should happen, we want some man. who has author- ity in tin- nation, that we can look to. Von appear like a flock of geese, without a leader, some My one way and some another. Tomorrow, at the opening of the Conncil, we shall appoint a principal chief of the Menoino- ncis. We shall make enquiry this afternoon, and try to select the proper man. We shall gil e him the medal, and expect the Menomouees to resp.it him." The following note respecting Osh'kosh. is quoted at second hand from Lyman O. Draper, 3 and relates to the time of the s; i treaty: i in August 7th. two yonng men were called in front of the commission- ers (one named OisCOSS, alias (law, tin- other was .ailed Carron i. CoL Me Kinney then addressed them, and put medals around their necks, i >i- orOskosbe, . . , was made head chief, and the future organ of com- munication with the Commissioners. A short story, will show who i »1 - ■ :OBS WA8, and what a "proper person" was found in him. One morning, at daw n of day. about a yeal previous to the treaty of Butte des Morts, a \ c g hall' hrcecl Indian, who was a distant relative of Mrs. Jnurdau. was paddling in ln^ canoe down Hell Creek, a branch ol' the Fox River. It was still dark, so I hat Objects could not he distinctly discerned. As he glided by the tall rushes growing near the hank, in- observed them move, as if sonic annual «:i> ,m « them. Supposing it to he a deer, he tired at the spot where In- san the motion, ami then paddled through an opening in the reeds t" see tin- effect of his shot. To his inexpressible horror, he ■ Sc-veiiiy t*ii years' Recollections <>t Wisconsin, in Sep. ami CoL Hist 80c. "f Wisconsin, vol. ill, 1- 1.. 285. • Coll. Hist. So,-, of Wis. i'..r 1855, rol. n. I noti ■iiml. .pp. 1:111. 4:11 ; quoted from Hanson's Lost Prince, or Life of Bar. Bleuer Williams. :au of ethnoloci KiKsnuv^lflnv 1 i FREDERICK HAL Province of Quebec, c@Fc.Qsrc.< Province, and Frontiers, &c. & '^'* *?^:m&&d&$& (ERTIFirATE oi FOURTEENTH ANNUAL REPORT PL. Ill )I JVT AND Captain - General arifi Goverygftit "Qhi#:<**# : >^^ rSHKKATSHA.KRMA.lJ. HOFFMAN] osh'kosh 47 found an Indian in his canoe, which was half drawn on shore, drooping lifelessly over the side of his bark, with a shot through his head. As the deed was accidental, he had uo wish to conceal it, and putting the body in his canoe, paddled down to Green Bay, to the encampment of Oiscoss, as the Indian killed belonged to his party. On lauding, he went straight to Oiscoss, and informed him of what had happened, when oiscoss, who was drunk at the time, drew his knife, and plunging it repeatedly into his body, continued stabbing him till he was dead. He was arrested for murder, but as he was a man of great influence among the Indians, was acquitted. But though he had escaped the law, there was another tri- bunal, of a different kind, to which he was still exposed. There is a tra- ditional institution among the Indians, very similar to the avenger of blood. Mrs. Jourdan, as the relative of the slain, and a medicine woman, had only, according to the custom of the nation, to take a pipe and a war- club, and lay them down at the feet of any of the chiefs of the Menomonees, and pronounce thename -'Oiscoss," in order to insure a just and immediate retribution. When the day appointed for the council at Butte des Morts drew near, fearing that unless he was reconciled with her, his life might be taken, he proceeded to her house, acknowledged the murder, threw himself on her mercy, and implored pardon. It was granted, and the only punishment he received was the fierce invective which the eloquent tongue of an indignant woman can bestow. Concerning the death of Osh'kosh, the following is from A. D. Bonesteel, United States Indian agent at Green Bay agency, Wisconsin, who in his report to the Commissioner of Indian Affairs, 1858 (page 31), says: The Menomonees have recently met with a severe loss in the death of Oshkosh, their principal chief [which occurred on August 31]. . . The 31st day of August was a day the like of which will never be seen again by the Menomonee nation — a day on which not only the red man hut the white man mourned the loss of a brave and noble hearted man, whose place will never be filled with another as much respected and honored ; as an orator his equal has never been known in the Menomonee nation, and he would rank with many of his white brethren. Nio'pet, son of Osh'kosh, and at present head chief of the tribe, says that Ma'qkata'bit acted as regent during Osh'kosh's minority. Several years since a scheme was proposed to removt the remains of the chief to the city of Osh'kosh, and there to erect a monument; but at present the matter is in abeyance. Osh'kosh died, and was buried near Keshena, the village on the present reservation. Osh'kosh was married several times, his first wife being Bamba'ni (''Flying-about-the-sky") of the Ina'tnaqki'iV'. or Thunder doda'mi, by whom there Mere three children — (5) I. A'kwine'mi. (6) II. Xio'pet, (7) III. Koshka'noI\\< [eth.anx.u On the death of this woman, Osh'kosb married Tomo'ko'um, by whom he bad a daughter — (S) IV. Kim. ke. I. osiiKn.' niNANif T (A'kw i 1 1 < ■ mi — "Young man" of the Owa'sse dodif mi, waa born in 1 six;, lie was speaker for tlie tribe at t ; ]*-«->■ Bay in 1820, when Morse visited the Menomini. lie was married ami has offspring — I. Joseph. ~>. A'KWiNi; Ml Oshkosh ■• In the mouth of everybody "; is of the Owa" ssedoda'mi. Be was born in L822, and in 1869 sacceeded his lather as chief. In L871, while under the intlueiiee of liquor, he stabbed a man, in consequence of which he was convicted and sentenced to imprisonment, and for this reason was deposed, Nio'pet succeeding. On his release, a kwine nil endeavored to the utmost to recover his chieftaincy, but without avail. 1 b- is still a well preserved man, but without influence (his por- trait forms plate IV). lie was married to Mida'shamo'qki ("Something coming"), also of the Owa'sse doda'mi, and had eight or nine children, all deceased. U. Nio'pet (Osh'kosli — "Four-in-a den" . a member of the Owa'sse doda'mi, was born sixty one years ago, and. as above stated, was elected chief in 1875 after the conviction and imprison- ment of his brother A'kwine mi. Nio'pet and his brothers are perhaps the only full blood .Menomini Indians alive today. Osh'kush himself claimed this distinction for himself nearly fifty years ago. Nio'pet is about 5 feet !> inches in height, of light brown color, high cheek bones, and iu general expression of countenance very decidedly like a Japanese. He has been appointed judge of the Indian court, and is a man of honor and veracity, and universally respected (figure 2). Ni'aqta- wa'pomi is second chief ami an able assistant, though not a member of the same family ami gens i figure 3). \io pet is one of the chiefs of the Miti wit, and is enthusi- astic in his devotion to the traditions and rites of the order. Notwithstanding the fact that he is a so called pagan, Nio'pet has readily yielded to and iu fact urged the adoption of the Christian religion by his children, and nothing affords him greater satisfaction and contentment of mind than the fact that his late favorite daughter had been a devout and active member of the church. His wife, a sister of Shii'nien, named Wa bcnomita mu ( '• Wabeno woman"), of the l';i kaa'qkiu doda'mi, is a quite good looking but rather stout woman, by whom he has had fourteen children, the two survivors being the sons — (9) l. Reginald, (10) II. Ernest BUREAU OF ETHNOLOGY FOURTEENTH ANNUAL REPORT PL. IV PORTRAIT UF A'KWINE'MI OSH'KOSH HOFFMAN ] OSH KOSH GENEALOGY 49 7. KoSHKA'NOQNE w (Osli'kosh), known also as John Oshkosh; was married (name of wife unknown) and had a son — I. A'paini'sia (married his cousin Kino'ke after the death of lier husband). 8. Kino'ke (Osli'kosh); was married first to Charles McCall, second to her cousin A'paini'sia. ^ Fig. 2— Portrait of Nio'pet. 9. Reginald (Nio'pet, Osh'kosh) ; a young man twenty-five years of age, a student iu the Normal school at Lawrence, Kansas; his education is quite good, indeed it is considerably beyond the standard usually attained by Indian youth. He is direct heir to the office of chief. He was married to Miss Roey Wil- bur (who has some Menomiui blood), and has one sou, born February 22, 1893. 14 etii 1 50 THK MENOM1NI INDIANS [ETH. ANN. i; L0. Bbnest, Nio'pet, Osh'kosh) ; Uvea at Keshena, the headquarters of the tribe. He is twenty-one years of age, a steady young man. and promises ii> make a good citizen. The preceding list of descendants of Sheka'tahokwe'mau is presented graphically in the diagram on page 52, while the diagram on page 53 presents in a similar manner the genealogy of Thomas Garron, the French Canadian mixed blood, who. with some of his descendants, — 1'i.itr.iit "I Ni tiituw.i pomi. has figured so extensively ami indeed creditably in the history of the Menomiiii tribe. The Canon genealogy is as follows: i. < ai;i;hn Thomas Carron, or Old Garron, called by the Indians Kii ■'ron. Ko'ro) was born about the year 1 Too. probably in the vieinin of Montreal, as he is mentioned as having come from that locality to join the settlement at Green Bay, Wisconsin, shortly after its founding by the Sieur de Langlade and his few companions. Carron was a French trader, lie married Hoffman] BIOGRAPHY OF CARRON 51 Waupesesiu ("The Wild Potato"), a sister of a prominent Menomini, was inveigled into taking part with the Indians in Pontiac's scheme for the capture of all the British frontier posts, and was also persuaded to carry among his adopted peo- ple a red wampum belt and to invite their assistance. Con- cerning Carron, Augustin Orignon, 1 says: At my father, Pierre Grignon's, then residing at Green Bay, YVau-pe-se- ]>in was met by Old Carron, who, addressing him, said: "I know the object of your visit, and the purport of Pontiac's message ; I want no such message as that, as I mean to do no wrong to my British friends. Is it possible that you, too, are leagued with the Milwaukee band? Go back, then, to your home among them, and let me see your face no more!" Failing to influence his brother-in-law Carron, Wau-pe-se-pin gave up his mission as hopeless, and retired to his cabin, instead of retracing his steps to Milwaukee. While Carron and his faithful Menomonees were on the alert, strictly watching lest the Milwaukee baud might attempt some mischief, which, however, they did not dare attempt, at length Lieut. Gorrell, the commandant of the fort, receiving instructions to abandon the post, left Green Bay, guarded to Mackinaw by Carron and a party of Menomonees; and for his faithful adherence to the English, and rejection of the couusels of Pontiac, Carron was subsequently presented with a large silver medal by the British authorities, with a certificate of his chieftainship and good services. Carron was well liked by the French, and his marriage with a Menomini woman gave him considerable influence with that tribe, so that in 1763 (at the time of Pontiac's preparations for attacking the British posts) he had become speaker for the head chief of the Menomini, Sheka'tshokwe'mau, '-Old Chief," or, as he is termed in history, "The Old King." It appears from Grignon's statement, above cited, that Old Carron, beside having offspring by his Menomini wife, "had two childreu each by two other women, one of them a Sauk with whom he became acquainted while on a war expedition against either the Osage or Pawnee. He was regarded as the handsomest man among the Menomini." Carron died in 17S0, at the age of eighty years. He had the following children, by his Menomini wife — (2) I. Konot', (3) II. Tomau', (4) III. Ka'ron, or Shekwa'nene', (5) IV. Aia'mita, V, VI, VII, daughters, one of whom was named Katlsh'. 2. Konot' (Carron); tins word is the Menomini pronunciation for Claude, generally referred to in history as Glode. He was born about 171C, and at the death of his father in 1780 suc- ceeded him as chief. About the fall of 1803 Glode went on a winter's hunt, taking Ins two wives and five or six children with him, and somewhere on or near the 'Cull. Hist. So,' ..i Wisconsin, vol. iii, 1K57. pp. 226, 227. 52 Till. J1EN0MINI INDIANS 1 1 3 I 1 l 1 i r-tj .1 1 I ! I J I I ^ 2 3 X I •I Ui I m u. o 3 ! - [etb.axx.m Jtenomouee bUver, of Chippewa, tbe chief and all hi* family, save two children by another marriage, sickened and died during the enaning winter. Qlode was then not very i;ir from sixty-four yean of age. He was a tall and well-proportioned man. of great personal prowess; sometim a ball-play, when t\\ <> or three would pitch on to him to keep him iiack. he w.mlil dash ahead, not nonrning in the least to mind them. A- the orator of his nation, he was a line speaker, and his speeches were sensible and to the purpose. He was a very successful hunter and trapper — accom- plishments quite as popular with the Indians, a- to be able t<> speak well on public occasions.' Condi was married, but the name of hie wife is not known. Be died in 1804, and had children— (6) I. KonSt . (7) II. Ka'ron, 8 III. Dzho'seqkwai o, 9 l\ . Bhfi Dot, (10i v. Margaret, (11) VI. A'shawa kanao. 3. Tomat" (Garron) ; known also as Toman, and Tomah. Ee was born at Old Carron's village, opposite Green Bay, on the western bank <>t' Fox river, about the year 1752.' Mr Biddle says lie was a British Indian, while Shu nien fa grandson) informed the present writer that he came from Montreal, his mother in all probability having belonged to the Abnaki tribe. Con- cerning Toman Mr Grignon says: T ili was in .-arly life regarded as a chief, and from my earliest recol- lection, he seemed to be as much respected, and as influential, as Glode, though the latter as bis lather's successor as chief speaker or orator of the nation, really held the highest rank: and upon I .lode's death, in 1804, he became practically the head of the Menomonees, though ( ha-kau-cho- ka-ina. or /'/" nld King, was nominally the head chief, and out-lived Tomah. 4 Captain Zebnlon M. Pike' met Toman' in the springof 1806, above Clearwater ri\er. on the Upper Mississippi, where Toman and a large band of FolsAvoin (Menomini) were engaged in their winter limit. I le sa\ s of him : "This Thomas is a fine fellow, of a very masculine figure, noble and animated delivery, and appears to be very much attached to the Americans." He remarks furthermore: "This chief was an extraordinary hunter: to instance his power, he killed forty elk and a beai in one day: chasing the former from dawn t<> eve." Mr James W. Biddle, in Ids Recollections of Green Bay in 181G-17. remarks: mseh in 1810 or 1811, when forming his great combination for driv- ing the Americans hack, who like the waves of the sea, wen- encroaching 1 Grignoo. in Rep. ami aain, toL ill > ll.i.l ,|. ! 1 DM. vol. i, pp. 49-63. •Ibid rol iii.p. -J67. • An AeroiiDt of I sources of the Mississippi, etc., Philadelphia, 1*10. pp. " Hoffman] ACCOUNT OF TOMAU' 55 upon their bunting grounds, visited (Jreen Bay, obtained a council and bearing from Tomah and his people, whom he addressed in a manner he best knew how to do; and in the course of which, in true Indian spirit, he pictured the glory, as well as certainty of success, and as omens of this, recapitulated to them his own hitherto prosperous career — the number of battles he had fought, the victories he had won, the enemies he had slain, and the scalps he had taken from the heads of warrior-foes. Tomah appeared sensible of the influence of such an address upon his people, and feared its consequence, for he was opposed to leading them into war. His reply was in a tone to allay this feeling, and he closed with the remark to them, that they had heard the words of Tecumseh — heard of the battles he had fought, the euemies he had slain, and the scalps he had taken. He then paused; and while the deepest silence reigned throughout the audi- ence, he slowly raised his hands, with his eyes fixed on them, and in a lower, but not less prouder tone, continued " But it is my huaat that these hand* are unstained with human blood!" The effect is described as tremen- dous — nature obeyed her own impulse, and admiration was forced even from those who could not, or did not. approve of the moral to be implied, and the gravity of the council was disturbed, for an instant, by a murmur of approbation — a tribute to genius, overpowering, at the moment, the lone of education and of habit. He concluded with remarking, that he had ever supported the policy of peace, as his nation was small and conse- quently weak; that he was fully aware of the injustice of the Americans in their encroachments upon the lands of the Indians, and for them feared its consequences, but that he saw no relief for it in going to war, and therefore, as a national tiling, he would not do so. but that if any of his young men were desirous of leaving their hunting grounds, and follow- ing Tecumseh, they had his permission to do so. His prudent counsels prevailed. 1 Tomau' and probably a hundred of his warriors accompanied Colonel Robert Dickson, in 1812, in the capture from the Americans of Fort Mackinaw, though they did not have any fighting - . During this expedition Osh'kosh, subsequently head chief of the tribe, was placed under Tomau"s special care. He and a number of chiefs also accompanied Tractor and Dickson in the attack on the fort at Sandusky. In 1814, with about eighty of his Menomini, he again accompanied Colonel Dick- son to Mackinaw. They took an efficient part in the battle in which the American commander, Major Holmes, fell. Mr Biddle affirms that Tomau' had no hereditary claim to the chieftaincy: This was held, at the time, by a man nearly as old as himself, who was au idiot, but who they always took with them in their excursions. Tomau merely ruled as the acknowledged strongest man of the nation, and this he had continued to do for a great many years. ; There is a slight difference of opinion as to the date of the death of Tomau', Jedidiah Morse 3 giving the date of this event as July 8, 1818, Biddle 4 also observing that the tombstone on 1 Col. Hist. Soc. of Wisconsin for 1854, vol. i, 1855, pp. ."•:: U 'Ibid., p. 53. s Report to Secretary of War, New Haven, 182'J. p. 53. * Op ,it-. i, p. 58. 56 1 in MEN0MIN1 IND1 \N> «« i' Mackinaw island bears this date, whereas Mi. Grignon 1 remarks i It was iii the •-hi i u! 1817, the next year after the arrival of the Americans, thai Tomah died at Mackinaw, :u the age of about sixty-five years. I folly agree with Mr. Biddle, thai it was in 1817 that he died. He was about m\ feet in height, spare, witb a dark-oolored eye, and hand- gome features, and ■ ery prepossessing ; he was, in truth, the fines! lool chiel I have ever known of the Menomoneea or any other tribe. Hie Bpeeches were nol lengthy, bnl pointed and expressive. He was firm, prudent, peaceable and oi iliatory. He was sinoerely beloved alike i>y w bite* and Indiana. Biddle Bays thai Toman' died of excessive drinking under disappointment and mortification over a change in tbe policy tit' the British authorities in their treatment of the Indians. Be add«: 1 was present at his fnneral. ... I never saw sn distressed and broken-hearted a people. Thej said they were no longer a nation— no longer anything. Tomah could ah command and keep them together, but now they would be scattered and <>st. Toman was of the Pa'kaa'qkiu, or Prairie-chicken doda mi, and was married, first, to Kiwa'komn'i|kiiV ("Wandering wound"), a tfenomini woman by whom lie had two son.- — 11' I. .I.isette. (18) li. Ma'qkata'bi. Separating from this wile lie formed, according to Grignon, a second marriage, with two sisters, with both of whom he lived at the same time and until they died. By one of these he had four children, the son being — (14) III. Glode. I. K\ BOH M'arroii : known also liy his Menoinini name as She kwa- in ni', concerning whom neither traditional nor historical infor tnation of interest is obtainable. 5. Ai\mit\ t'arroii'. Grignon, speaking of this chief in 1854, Bays I-iiin-i-tali was iinrn aliunt 1772. . . . He was npon tin- war-patl during tbe war of 1*1- -'1">. lie has Wen a very good hunter in his day. He is among a ver\ tew Menonionees who cnntriu-t debts, ami pay them as they promise, lie is the oldest chief of his nation, being new about eighty-five; his bunting days are paet, his Bight is growing dim, I iii- manly form ami benignant countenance we shall soon see no more. \i;i mita was still alive iii 1857, and only one of three chil <] it'll remains — (15) I. Shapoi'tok (was married to Ta'sawau. and has children . 6. KoM'i Const'); known also as Glode, r corruption of Claude Was married to an Ojibwa woman and moved away. i Col. Hist. s,„ ol Wi-i-umsh, i.. i 1857, vol. tti 'll.i.l.. vol. I 1855, pp. 59,67. I [bid . >"1 i;i. f '--i aoFFMAtf] CAERON'S GENEALOGIC RECORD 57 7. Ka'eon (Konof ). Was named after his grandfather, old Carron, and born in 17!>7. He married and had children — (1(1) 1. Na'matau. (17) II. O'wiino'qnio (daughter). 8. Dzho'seqkwai'o (Konof); corruption of the word Josephine. Married a Mr Gauthier, and had one son — ; 18) 1. Joseph. 9. Sii.ynO't (Konof). Female, died unmarried. 10. Margaret (Konof). Female, died unmarried. 11. A/shawa'kanatj (Konof). Female; married Kakwai'tosk, a mixed-blood Ottawa, and had children — I. Nika'nawoha'ni, II. David. III. Sa'batis (Jean Baptiste), IV. Sha'nik, V. Margaret. VI. Susan. 12. .Iosette (Tomau'); known also as Sosette, and as Joseph Carron ; was born in 1800. He is of the Pa/kaa'qkiu, or Prairie-chicken doda'mi; married Wa'bao'qkiu ("White- wing"), and suc- eeeded his father to the chieftaincy, He died in 1831, leaving children — (19) I. Tomau', (20) II. A'qkiwii'si, (21) III. Shu'nien, (22) IV. Kesk'i'ene, (23) V. Wa'beno mitii'mu, (21) VI. O'kemawa'bon, (25) VII. Kosev'. 13. Ma'qkata'hi (Tomau', Carron). Grignon, in his Seventy-two Years' Recollection of Green Bay says that Tomau' had two sons by his first wife, both of whom became chiefs, "Mau-kau- tau pee" and Josette Carron; and that "Mau-kau-tau-pee, r who served on McKay's Prairie du Chien expedition, died in, or shortly after, 1820. . In repeated conferences with both Shu'- nien, an exceedingly intelligent man, a brother of Ma'qkata'bi and Josette Carron, and in councils of leading men of the tribe, I am informed that Ma'qkata'bi never held the office of chief, as successor to Tomau', but that he had acted as regent for Osh'kosh. He died about 1820, without offspring. 14. Glodk (Tomau', Carron), a corruption of the word Claude. He was of the Pa'kaa'qkiu doda'mi, and a son of Tomau' by the second wile. He died in 1848 without offspring. 16. Na'matam (Kii'ron, Konof, Carron); a daughter who married Kone'koshe'u. and has one daughter — 1. Rose (unmarried). 58 THE MENOMINI INDIANS nre.Aim.H 17. i»w \ noqni o K;i ron, Konol . Carron); a daughter, married t<> a potawa noqkwPt, and has children — I. Antoine, II. Angeline, III. Susan, IV. si urn (married Pa tawa sapan) ami has children — a. Antoine, h. Susan. c. Joseph. is. Joseph (Dzhd'seqkwai'o, KonOI , Carron : was born aboul 1818. Ik- was married, and had one son. who died. His wife was tin- widow of a white trader, named (own, with whom she had children who took the name of Qauthier — I. Joseph, married to Julia Grignon, and has offspring — a. Prank (married Marj Driscoll, a native of Ireland, and has one son, Joseph AJoysius, aged oneyeai . /'. Mary Ann. c. John, ta - tshia (Crane) dodii'mi, and had issue — II. Jane ( married to Shepe'qkau ; no children . III. Sosfi'1 Sosette=Joseph) (commonly known as "Jim" Shu'- nien. a man of line build anil an enthusiastic iiiitii < dancer; he married A.'paqtan Ki'shikn qkiu, and ha- two son- and two daughters , HOFFMAN] GENEALOGY OF SHU NIEN 59 22. Reshi"£ne (Josette); was born about LS30, and succeeded his father as chief, though dining his minority Osh'kosh acted as regent. The word Keshi'ue, signifying "The-swift-ftying," orig- inated in the following manner, as related by Shu'nien, his brother: Their father, Josette, was at one time fasting, and in a vision he thought he saw the air filled with eagles and hawks, the representatives of the Thunder phratry, Hying swiftly by. This circumstance caused him to give the name "The swift- flying," to his next male child, born shortly afterward. Kesh- |C| - Fig. 4 — Portrait of Shu'nien. i"6ne was twice married, the first wife, Oshe'pe'u ("River") having offspring — I. O'kwemu'qkm (= Jane, married to Joseph Law; no children). Keshi 'ene's second wife was Takl'shiku'q (-'Broken-clouds"), and her children were — II. Katl's (married Bakome, and has five children). III. Ma'ni (—Mary, married to Bama'qsika'u", and has four chil- dren). IV. Xoina'qkuqki'iV (Female, deceased after marriage to David Wabfis. leaving one female child). b'i) THE MENOMINI INDIANS in.U •_'.;. W A ■ i : i : n < > M i r \ mi (Josette) "Wa'beno- woman." Was born about 1840, and is au active, well preserved, and quite good looking woman. She is married to Nio'pet, the presenl chief of the Menomini, 1 and is the mother of fourteen children of whom but two survive — I. Reginald < >sb kosh, II. Ernest Osh kosh. ■_'4. O'KEMAwi'BOH (Josette — daughter, married Ope'taq, lias two children). 25. Kusi; \ (Josette— a young man . As already staled, the Osh'kosh family at present, and evidently legitimately, furnishes the executive chief of the tribe, which personage is at the same time the presiding judge of the Indian court at Keshena. The members of the Garron familj have no further authority in the affairs of the tribe than any other beads of families, though the recol- lection of the deeds of their ancestors appears to add to their name a glamor of romance, shared in even by their political opponents. LANGUAGE EMPLOYED IN CULT RITUALS lam informed by the Franciscan fathers at Keshena that they have frequent need of words to express clearly the terminology of the cat- echism and ritual and to present intelligently the exposition of the scriptures, words which do not occur in Menomini, lint for which they .seek convenient and expressive terms in Ojibwa, a language noted at once for its close linguistic relationship lo the Menomini, as well as for its rich vocabulary and the remarkable flexibility of its grammatic structure. In his notes on the Indian tribes of Wisconsin,-' John Gilmary Shea, Speaking of the Menomini. states that "their language is a very corrupt form of the Algonquin." This may not lie surprising when the Menomini language is compared with the Algonkin proper, but still the fact remains that the .Menomini' appeared to him defective in some manner or other. Through long-continued practice of this character, the Indians have become sufficiently familial- with some Ojibwa words to comprehend the teachings of the fathers, but apart from this an Ojibwa conver- sation is almost entirely unintelligible to the Menomini, unless the language of the former had been specially acquired by intimate com- munication. It has been observed at the ceremonials of the Menomini that both Ojibwa and Potawatomi mita" visitors participated, and although their knowledge of Menomini was so slight as to deter them from enjoying more than casual interchange of greetings, yet they were sufficiently i >.■. tin- Otb k.i^h genealogy, p. i- ■r. ■ Hist Soi ol Wisconsin for 185t vol. iil. 1857, p. 1S4. hoffjia.n1 OJIBWA CEREMONIAL TERMS 61 apt in acquiring the words of a chant, never before heard by them, to join alter two or three repetitions and assist as if they had known it always. Thus these strangers unconsciously acquire a vocabulary at first of unknown meaning to them, but by repetition and association with actions and familiar gestures they ultimately become sufficiently advanced to comprehend the new language limited to this ceremonial. From the foregoing remarks it will be observed that the ceremonials of the cult societies may be t inctured, to greater or less degree, by the intrusion of extra-tribal ritualistic traditions and beliefs, the ceremo- nial forms of the Ojibwa. however, being considerably in excess of those of any other tribe. For many years there has been constant intercourse between the Menomini and the Ojibwa of Lac Court Oreille and Lac Flambeau, on account of oeeasional intermarriage between these tribes and the mutual attendance at the cult ceremonies. It appears probable, also, that on account of this intercourse the Menomini ritual of the MitaV wit, or Grand Medicine society, has been very perceptibly molded after the Ojibwa, but that during this process of adaptation much of the ancient ritual has been lost. A great portion of the phraseology of the Ojibwa ritual is in an archaic form of language, and is thus unintelligible to the ordinary Indian, and frequently to many members of the society. This archaic phraseology naturally appears impressive and important to the general populace, and the shamans delight to dwell on such phrases, during ceremonials, not only to impress their hearers but to elevate themselves as well. Honorable W. W. Warren, in his History of the Ojibwa Indians, says: In the Me-da-we rite is incorporated most that is ancient amongst them— songs and traditions that have descended, not orally, hut in hieroglyphics, for at least a long line of generations. In this rite is also perpetuated the purest and most ancient idioms of their language, which differs somewhat from that of the common every- day use. 1 The Menomini ceremonies of the same society are, as above stated, very much curtailed, and apparently worn down by careless transmis- sion from generation to generation. The chants are, in general, in Menomini, though that portion of the ritual pertaining to the Indian cosmogony and genesis of mankind is to a great extent mixed with Ojibwa words, and is therefore unintelligible to almost every one save those familiar with this language. It has already been shown with what persistency the Menomini and the Winnebago hidiaus have dwelt side by side from the earliest his- torical times, and it is a subject of interest to know with what surpris ing similarity these two tribes have, up to a recent period, conducted their medicine ceremonials. The entire ritual and its dramatization appear to be of Algonquian elaboration; and the adaptation thereof < Coll. Minnesota Hist. Soc., vol, v. 1885, |>. 07. 62 THE MEN0MIN1 INDIANS [rrB.Am.11 by the Winnebago, a bribe belonging to another linguistic stock, would be so readily accomplished only « lien the tribes are in constant ami intimate communication. 1 The Ojibwa embellishments in the Winnebago ritual appear to have been acquired through the intermediary of the Menomini rather than from the Ojibwa direct, as the Bionan tribes in general have at all times heen more or less antagonistic to the AJgonqnian tribes, and vice versa, excepting the .Menomini, who appeal always to have heen of a peaceful disposition. There is another class of mystery men. or shamans, differing from tin- mini \ of which representatives are found among nearly all the Algoiniuian tribes even at this day. Such persons are termed tshi'saqka, or jugglers, and are referred to in the Jesuit Relations as jougleurs and sorciers. The Xepissing Indians of Canada were even designated the Nation of Sorcerers as early as 1632, and the tales recited regarding them ami their powers are of the most marvelous character. This subject will be more definitely referred to in connec- tion with the subject the of tshi'saqka. There is no special organization among these performers, each preferring to act independently of the other, aud it is only during the performance of the invocation of guard- ians or nia'nidos that pretended conversation with the latter takes place, such pretended conversation consisting in reality of a soliloquy, the questions of the juggler being answered apparently in another tone of voice and indeed sometime-, in mumbled words wholly unintelligible in character. The language employed by a juggler is the language of the tribe of which he is a member; and to acquire the power of prophecy and to become able to cause manifestations of various kinds.it is necessary to receive instruction from some one of reputed skill. His power is fur- thermore dependent upon the reputed power of his personal ma'nido, or tutelary daimon. which was selected by him in accordance with dreams, consequent upon fasting, which ordeal was experienced during his youth. There is srill another (lass of shamans, known as the wa'heno, i. e., "daylight men," or "men of the dawn." who pretend to cure disease by the administration of charmed remedies. The number of wa benoak as compared with the mita'wok is small, the whole number in the Menomini tribe not exceeding ten or twelve. Singular as ii may seem, there are more women wa henoak than men. though it appears that in former times the reverse was the case. The performances con- sisted in handling burning brands and live coals with apparent immu- nity from harm, thus gaining the attention and confidence of the credulous, after which their charms, amulets, or fetishes were sold, as 1 shier writing tin above, Mi Frank I.:. Fleacbe, "i Washington, boo of tin late Joseph La Fleeohe, i m. ..i the chiefs of the Omaha Indiana, infonna ma that Ii is* trlba acquired 1 tin- ritual of the • in ml ■ t\ In. in Ihi- Winn. hoff.man] CEREMONIAL INNOVATIONS 63 required by the unsuccessful hunter, the disconsolate lover, or the unlucky gambler. No organization exists between the different pers ms of this class, each practicing his art, or pretensions, as best lie may. A tambourine drum is necessary as an accompaniment to the chant, as the personal maiiiilo is thus invoked for aid in the accomplishment of whatever task may have been assigned to the .performer. More specific mention of the method of practice of these shamans will be presented under the cap- tion of "The Wa'beuo." Since the advent of the Paiute messiah, " Jack Wilson," a new society has been organized, designated the "Dreamers' society," i. e., a society for indulgence in drumming, dancing, and exhortation by cer- tain designated persons, to form the order of exercises. Some of the niitli'wok, who, for various reasons, have left the Medicine society, claim that the Dreamers' society is founded on a ritual specially granted by Kishii' Ma'nido as a substitute for the former, that being alleged to have become degraded and debased by the introduction of innovations. Inquiry into the history of the society seems to indicate, however, that the performances by the Dreamers' society are a remote imitation of the Ghost dance, which originated several years since when the Paiute messiah made his appearance, and when many discontented and bellig- erent young men of various tribes took advantage of the craze to further their own designs. Some Menomiui Indians more communicative than others have inti- mated that a time would surely come when the whole country would be restored to the Indian as it once was, when the heads of all the whites would be severed from their bodies as a scythe cuts the wheat. This belief has always had a greater or less number of believers who were in a state of expectancy, so that when a delegation of Sioux and other Menomini river Indians arrived among the Menomini to preach the doctrine of the messiah and to give instruction in the dance, the expect ant lines were ready to accept almost anything that appealed to their indefinite and unformed tradition. The ceremony conducted at these dances is not of the same character as that of the Ghost dance of the prairie Indians, sufficient change having been wrought since its intro- duction to prevent any apparent analogy between the two. To further illustrate the quickness with which such advantages for deception may be embraced by designing and deceitful Indians, I shall only recur to Sitting Bull of the Sioux nation, a medicine man of no mean order — as viewed by his people — but not a chief in the full sense of the word, as generally supposed from the newspaper notoriety given him. During my residence among these Indians in 1872-73, I had ample opportunity to become well acquainted with him, particularly after acquiring the language and an ultimate adoption into the "Buffalo society," by which means a "brotherhood" was formed with Running Antelope, then orator of the northern Sioux and chief of the Uncpapa branch of that tribe. 64 THE MEN0M1N1 INDIANS i«w.M Sitting Hull was general director of the discontented element ol i ln- Sioux uatiou, aud acquired his influence by his audacious pretensions and by the coincidenl occurrence of events of minor importance, as well as bj the occurrence of certain atmospheric changes which he had, in part, prophesied. Attaining some distinction in this manner, he cautiously pushed liis claim to greater powers, stating thai In- was enabled i<> foretell events affecting himself and bis adherents. Be pre- tended that his deceased half-brother always appeared to him in the guise uf a gray wolf ti> warn liim of any impending persona] danger. In fact, this man is said to have once gone so far as to allow himself to be discov- ered bj some officers talking in a wolf which had, in utter astonishmeut, stopped to learn the source and nature of tin- peculiar noise which -" suddenly broke the silence of the localitj ! When the attack was made upou onr Cavalry escort in 1ST."., in Yel- lowstone valley, Sitting Bull was foremost in the approaching line, chanting and "making medicine," bui when one of his chief assistants was shot down the line wavered and broke the. moment the troops charged. Later on, as the Ghost dance became a better means of having his aids act the part of prophets, Sitting Bull's words were promulgated through the months of the chief dancers who had appar- ently fainted and reached an ecstatic state. In this wise the hostility of a certain portion of the tribe was maintained and controlled, chiefly for personal gain, until the deatb of Sitting Bull, when the spell was broken. Until quite recently it was customary tor each Iudiau youth to pass through a certain process of •• fasting and dreaming." wherel>\ he might receives manifestation from the Great Unknown as to what par- ticular animate form he might adopt as his own tutelary daimon, as termed bj the Greeks, or, as more familiarly designated, his guardian mystery. The course of procedure necessary tor the young aspirant for honors to pursue was to leave the camp and go into the forest, there to remain in meditation, abstaining from all food, until gradual exhaus- tion produced that condition of ecstasy during which various forms of animals, or birds, appeared to him. The first of these forms to clearly impress itself on his mind was adopted as the special gift of the Great Mystery, and was thereafter supposed to act as an adviser in times of indecision; a monitor when the Indian was in danger, or an interces- sor with i he superior ma'nidos when special power or influence was desired. During the period of probation the lad's friends or parents would keep watch that no danger overtook him while in the forest, and furthermore, that his fasting was not carried to the point of danger to life and health. Among some of the AJgouquian tribes the animal or bird forms that may thus lie adopted by an Indian are sometimes the same as the totem of which he is a member. Under such circumstances the animal repre- senting the totem, and the "familiar" or ma'nido, is seldom hunted or hoffman] COMPARISON WITH NAGUALISM 65 shot; but should he be permitted to limit such an animal the hunter will first address the animal and ask forgiveness for killing him, telling him that certain portions, which are tabu, shall be set up in the place of honor in the wiko'mik. For instance, should an Indian of the Bear totem, or one whose adopted guardian is represented by the bear, desire to go hunting and meet with that animal, due apology would be paid to it before destroying it. The carcass would then be dressed and served, but no member of the Bear totem would partake of the meat, though the members of all other totems could freely do so. The hunter could, however, eat of the paws and head, the bones of the latter being sub- sequently placed upon a shelf, probably over the door, or in some other conspicuous place. 1 Due reverence is paid to such a relic of the totem, and so strictly observed is this custom that no greater insult could be offered to the host than for anyone to take down such bones and to cast them carelessly aside. Due reverence must be had by the Indian for his so-called guardian or ma'nido, neglect in this direction sometimes being considered as the direct cause of misfortune or sickness. A feast then becomes necessary as an offering to induce the ma'nido to return and to again manifest its favor to the Indian. Without going further into this special subject, as it obtains among the tribe under discussion, it may be interesting to present in this connection an account of the striking similarity of belief in the ma'nido. or nagual, of the Mexicans, as given by Herrera, who, in speaking of the religion and superstitions of the inhabitants of I !er- quin, in Honduras, says: Among the many Idols worshipp'd, there was oue call'd, The great Father, and another, The great Mother, of whom they begg'd Health; to other Gods they praj d for Wealth, Relief in Distress, to supply them with Provisions, breed up their Chil- dren, preserve their Harvest, and assist them in their Improvements, which .Super- stitions continu'd long among the old Men; and the Oevil deluded them, appearing in the Shape of a Lion, or a Tiger, or a Coyte, a Beast like a Wolf, or in the Shape of an Alligator, a Snake, or a Bird, that Province abounding in Creatures of Prey, which they call'd Naguales, signifying, Keepers, or Guardians, and when the Bird dy'd the Indian that was in League with him dy'd also, which often hapned, and was looked upon as infallible. The manner of contracting this Alliance was thus, the Indian repair'd to the River, Wood, Hill, or most obscure Place, when- lie call'd upon the Devils by such Names as he thought tit, talk'd to the Rivers, Rocks, or Woods, said, lie went to weep, that he might have the same his Predecessors had, carrying a I look, or a Dog to sacrifice. In that melancholy lit he fell a sleep, and either in a Dream, or Waking, saw some one of the aforesaid Birds, or other Creatures, whom he in treated to grant him Profit in Salt, Cacao, or any other Commodity, drawing Blood from his own Tongue, Ears, and other Parts' of his Body, making his Contract at the same Time with the said Creature, the which, either in a Dream, or Waiving, told him, 'The Ablie.I. A.MaurauIt says of the totemic marks of the Ahuaki : "Chaque tribu avail si ries, que onnsistaieirl en hi figure d'un animal, ou (Vim i list-aii, on d'un poisson. Chaque guerriei peig unit ordinain im-ni sur srs bras, sea jambes et sa poitxine les armes de sa txibu. oiunt lea sauvagea nlhiient tn voyage mi eii excursion, ils peijruaieut leurs armes sur ties arbres a chaque oampemeiit, surtout lorsqu'ils avaient r6usai dans quelque campague. lis faisaient aus par ce moyen, lenombre de leurs prisonniera et celui dee ohevelurea qu'ila avaient levees." — Hist.des Abenafeis, Qui bee, 1866, p. 23. 14 ETH •> 66 THE Ml NnMIXI INDIANS [eth.ann :. 14 such :i Day yon shall fin abroad a s]»ori iim. and I « ill be the Brat Bird, or other Ani- mal you shall meet, and will be yoni Vagual, and i lompanion :ii si] Times, whereupon such Friendship was coot ractod between them, that when one of the] dy*d the other did ii "i survive, and thej fanoy'd thai he who bad no Nagnal conld not be rich. 1 The AM"- Maurault* says of this belief among the Abnaki Indians of < 'anada, a tribe allied lingnistically to the Menouiini : Conune tontea les an tree nations saavages, ila avaient one idee de la Divinity. Dieu, suivanl eux, 6taii an Grand-Esprit, qu'ils appelaient "Ketei Ni8ask ." Ce Grand-Espril residail *m- n in- iledn grand lae I'Ooean Atlantiqne). lis avaient one grande coniiance en n;i protection. Da oroyaienl que le meillear moyen poor attirer si- in- euz iii t.- protection Mail de B'efforcer a devenir de braves guerriera el de bona chasseurs, Itanl persnadea que pins ilaaerendaientremarqnableeen ces deux chuses, plus 11a devenaienl agreablea anz yens du Grand-Esprit. lis oroyaienl anssi a I'Espril dn Mil. qu'ila appelaient "Matai Ni8ask"." Cet Esprit itaii tres-poissant dana lemonde. lis peneaient que lee maladies, lea acci- dents, lea malheura e< tuns lea autres mans de ce genre venaient de Ini. Comme ila oraignafent beanconp res maux, l'Espiit da Mai < t .- 1 i t le principal ohjet do leur devotion, et ila B'adressaienl sans cease a lui, le prianl de ne leni faire anonn mal. lis oroy ail-lit, en outre, qn'il y avait d'antres Esprits, d'nn ordre Buperienra Utomme; 1 1 hi- lis Baprita 6taieni tonjoura portea an bien, et qu'ila protegeaienl l'homme oontre I'Eaprit da -Mal : rest pourquoi, ila leur demandaienl protection. CULT SOCIETIES To presenl more intelligibly the ritualistic observances and preten- sions of the several classes of shamans, the subject will be arranged under the following captions: I. Mitii'wif. in Grand Medicine society; II. Tslii'saqka, or Juggler; III. Wa'beno, or Men of the Dawn, and IV. Dreamers' society. MITA'WIT, OB GRAND MEDICINE SOCIETY ( Irq lniza i n in oi mi Society In order to present clearly to the reader the status of the Mitii'wit, or so-called "Grand Medicine society," 8 of the Menomini Indians of Wisconsin, it becomes necessary to refer briefly to the corresponding society and ritualistic ceren ies of the Ojibwa Indians of Minnesota. Among the latter are found four classes of mystery men, viz, (1) mide', or "medicine man," whose profession is incantati exorcism of demons, and the administration of shamanic or magic remedies; (2) theje'ssak- kld, or juggler, who professes prophecy and antagonizes the evil charms of rivals: (."■) the wa'beno. literally " easterner," or " daylight man," whose orgies are continued throughout the night only t<> cease 'The General Hlatorj of t li.it Vast Continent and Islands "t Amerloa, trans] t..liiliii I, London, L786, vol. Iv, pp. 188, 13i>. ■Histoiredee Abenokis, Quebec, ism;, pp. 18-19. It will be observed that the abbe mils Into! ipprehsnaion as to the oonoeptton of spirituality among the Indians. 3 'I'h is tii in originati b In the dee gnation ' ta grande medeoine," applied t« by, t i" Cans dlana and earl] Krenofa • Hoffman i OJIBWA MEDICINE SOCIETY 67 at the approach of day, and who also professes ability to prepare lucky charms for the hunter and potent love powders for the disappointed lover; and (4) the mashkikikewiniiii, or herbalist, who professes knowl- edge of the properties of plants, and administers, as the name implies, "medicine broths" or decoctions and infusions. All of these, save the nude', practice their respective professions singly and alone, and there- fore do not affiliate with others of like pretensions so as to constitute a regularly organized society, at the meetings of which the members hold ceremonial services for the instruction and initiation of candidates for membership. The mide', on the contrary, are organized into a society termed the Mide'wiwin, which consists of an indefinite number of persons of both sexes, and is graded into four separate and distinct degrees. Admis- sion to membership in the degrees of this society is a matter of great importance, and consequently of great difficulty. The male candidates are selected usually from among those who in their youth were desig- nated for this distinction, which occurred at the period of "giving a name" by a selected mide' priest, who thus assumed the office of god- father. From that date until the age of puberty of the boy, his parents gather presents with which to defray the expenses of preliminary instruction by hired mide' priests, and the feasts to be given to all those who might attend the ceremonies of initiation, as well as to defray the personal services of the various medicine meu directly assist- ing in the initiation. Frequently the collecting of skins and peltries and other goods that have to be purchased involves a candidate hope- lessly in debt; but so great is the desire on the part of some Indians to become acknowledged medicine men that they will assume obligations that may require years of labor or hunting to liquidate; or, should they fail, then their relatives are expected to assume the responsibility thus incurred. In this society, as maintained by the Ojibwa, are preserved the tradi tions relating to cosmogony and genesis of mankind, to the appearance on the earth of an anthropomorphic deity whose primary services con- sisted of interceding between Ki'tshi Ma'nido and the Indians, that the latter might be taught the means wherewith they might provide themselves with the good things of the earth and with the power of warding off disease and death, and who gave to the Indian also the various plants and instructed them how to prepare the objects neces- sary to be used for special purposes in specified ways. The being who thus originally instructed the Indians is called Mt'uabo'zho, and the method pursued by him is dramatically rehearsed at the initiation of a candidate into the society of the Mide'. By the Ojibwa this entire proceeding is firmly believed to be of a sacred or religious character. There is another body among the Ojibwa termed the Ghost society, to which reference is necessary. When a child who has been set apart to be dedicated to the society of the Mide' dies before reaching the 68 THE MKMiMIM INDIANS "W-M proper age to receive initiation, the father (or under certain circum- stances the mother) ai incea the foot to the chief priests. when a meeting of the members is called and a feast prepared at the wigwam of the mourner. 1 >ishea of food for the dead are set apart in a separate structure, after whicb the chief mourner is initiated into the society as a substitute for the deceased. Tims we find among the Ojibwa two distinct services, one for the initiation of members into the society of tlie Wide', the other a least of the dead, designed tO release his ••shadow" and to permit it to depart to the land of mysteries, or the place of the setting sun. It will be observed, then, that the membership of the Mide' society is not limited to any particular Dumber of persons; and that the cere monies of the Ghost society an- held at irregular intervals and never at the death of a member of the Midi' society. With this brief noti t' the ojibwa .Mule'wiwin. or Grand Medicine society, a description of the ceremonies as practiced by the Menomini Indians will lie presented tor the purpose of comparing with the pre ceding their version and dramatic rendering of a belief and practice which no doubt survives to a certain degree among the greater Dumber of tribes embraced within the western group of the AJgouquian lin- guistic family. The Mini wit, or society of shamans, commonly termed the Grand Medicine society of the Me^omini Indians, consists of men, women, and a few young boys and girls, who have lieen initiated into the inys- teiies of that organization, either directly or byproxy. Initiation of the person himself may he accomplished (1) by his being adopted by a member to till a vacancy caused by death; or (2) when proof of eligi- bility has been furnished and the necessary presents and fees are deliv- ered to the chief of the .society to defray the expenses incurred in holding the ceremonies. Although initiation by proxy is rare, yet it may occur when a very sick yonng person is brought to the ceremonial structure for restoration to health. This is done only as a last resort, and after the usual attend ance Of shamans with their incantations and exorcisms has proved futile. The aid of Mashii' Ma'nido is thus sought, and as the sick child may be carried in the arms of one already a niit;i'\ it is soon deposited in the arms of one of the family, while the person w ho carried it con- tinues to take the part of a new candidate, notwithstanding the fact that he already possesses Hie secrets. Should the patient recover health, he or she is t hence!, nth regarded as a regularly initiated mem ber, although subsequent instruction is aecessarj to a better under Btanding of the pretensions of the society. It is customary on the death of a member of the society for the head of the family of the deceased, if he be a mita '. or the nearest mita" relation or friend, to approach the corpse at burial and to address it. The chief mourner, looking down UpOU the coarse box containing the remains, says: "Go, HOFFMAN- PLANS FOR THE CEREMONY 69 my brother [or substituting tbe term of relationship], follow tbe sun to the place prepared for the shades of the dead, where you will see the fire built by Xa'qpote; that will light your course beyond the sun's path. Abide there until the proper time [a certain period of a summer month is usually uamed], when I shall give a feast and bring a substitute to occupy your place; then shall Na'qpote permit you to return to observe tbe fulfillment of my promise. Go!" The grave box is then placed over the coffin, the medicine stick erected before it, and a piece of cloth or a board is also placed before the grave box, on which is deposited from time to time small quantities of tobacco. At the return of summer the person who has made the promise of procuring a substitute, prepares himself by bringing together the pres- ents necessary to be delivered as fees, and collecting food for the attend- ants and visitors. A favorite member of the family, a relation, or even a dear friend, may receive the honor of an invitation to become the candidate. In the meantime the furnisher of I be feast, i. e., the person who is to procure the candidate, makes known to the chief officiating members of the society his choice, with the desire that a meeting time for initiatory purposes be decided upon, to be held at some time in the near future. The chiefs receive this communication and deliberate, meditat- ing on the course to follow and selecting several groups of assistants to aid in the ceremonies. The candidate, in the meantime, is instructed in the mysteries of the remedies known to his instructor. Each remedy must be paid for separately, as no two preparations, or roots, or other substances are classed together as one; furthermore, the knowledge relating to different remedies is possessed by different medicine men, each of whom will dispose of the properties and uses thereof for a con- sideration only. Although four annual ceremonies of the Grand Medicine society were held near Keshena, Wisconsin, in the years 1890, 1891, 1892, and 1893, the first will be described only insofar as it pertains to the mode of adopting a member to fill a vacancy caused by death; and to make the description more intelligible it may be of importance to state under what circumstances the writer's admission into the Mita'wit was obtained. Ceremonies of 1890 Having obtained during the years 1887-1890, from the Ojibwa In- dians at Red Lake and White Earth, Minnesota, complete instruction in the secrets and ceremonies of the Mide'wiwin, or Grand Medicine society, the information of this unique occurrence had spread south- ward into Wisconsin, as far as the Menomini reservation. In the winter of 1889-90, a niTmber of these Ojibwa shamans went to Wash- ington in the interest of their tribe, and it happened that a small dele- gation of Menomini Indians from Keshena. \\ isconsin, also visited the capital on a like errand. These two delegations were furthermore quar- tered at the same house, so that the object of my constant visits to, 70 THE MI.NoMINI [NDIAN8 (..mcnvh ;ind consultations with, the Ojibwa boob became known to the Menom- ini. who ;it once manifested great iu teres t, as they themselves were members <>t' the society of shamans. The Ojibwa then informed the Mciioniini of what bad been done with reference to the preservation of the traditions and ritual of the (Jjibwa society, and suggested to the former the propriety of having the Government i>ni>lish the Menomini version of the Grand Medicine ceremonies, thus preserving for future generations their ancient beliefs and practices concerning the origin of the Indians, the history of the services of M:'i nabush, and the institu- tion and initiatory ceremonies of the Mitiiwit. or Grand Medicine society. Three members of the Menomiui delegation were chiefs of the society, and as such were competent to decide whether it would be appropriate and in accordance with their ancient custom to permit the admission into the society of a white man and stranger. After protracted delib- eration, I was informed that in so far as they were personally concerned they very much desired that a visit he made to Keshciia. where a conn cil of the chief shamans would he called for the purpose of presenting for their approbation the subject of making public the so called secret or mystic ceremonies. The visit to the reservation was made during the spring of 1890, when a meeting of tin- council was called by Xio'pet anil Nl'aqtawa'pomi, at which the chief representatives of the society unanimously agreed that I should lie received at the next regular meet- ing. Then, when once within the sacred structure, I might without fear of misfortune ask any questions that I might desire, and receive explanation so far as lay in the power of the chief mita'wok. When a meeting of the society is desired, cither for the benefit of the sick or for regular initiation, the proceedings are as follows: A con sulfation is held as to the designation of the four chief medicine men, the selection of a second set of tour, and also a third set. each of which groups have special duties to perform during the cere nies. Two general assistants or ushers are also chosen, whose duties consist in the proper arrangement of the interior of the structure ami accesso rics. the proper location on a ridge pole of the presents, especially the blankets, pieces of calico, mats, etc., which form part of the gifts made by Or for the candidate as the price of his admission. A location for the erection of the uiitii' wiko'mik ' is also decided upon, and the women members of the society — usually the wives of the chief officiat- ing medicine men — who are to erect the Structure and to prepare the feasts, are also designated. These preliminary arrangements being completed, tl giver of the feast" presents to the chief medicine man several gifts of tobacco, which are divided into small heaps, and then immediately sent by a ■From 'uiitii *." it member >•! the society <" fraternity of the kUt&wit; ami "wiktt'mik,' a corrup- tion "i the word wig wain — from v, i.wn. . bars a structure or lodge of l. ark. Though bow built - etc. the original covering was no doobt of baric, thus giving rUw to this designation, "wigwam," f<>rall l>:nk habitations. ERECTION OF THE LODGE 71 courier to members of the society, one heap to each member. The run- ner, on his arrival, places the tobacco before the person for whom it is intended: he, being aware of the purpose of the. visitor, merely says, •'"When and where?" The courier then informs the mita' v as to the day and place of the ceremony, and after a short rest departs to fulfill his mission. In the meantime the medicine men have adjourned, each to attend to his own duties in so far as his individual services will be demanded, and to consult with the second and third sets or groups of medicine men designated to assist at the initiation. It is customary, when an Indian is to be initiated to till a vacancy caused by death, for the medicine wiko'mik to be erected a short dis- tance east of the grave of the deceased member, so that the members of the society may be enabled to march westward when visiting the hi iW Fig. 5 — Ceremonial structure of 1890. grave, thus following the direction named in the ritual as followed by Ka'qpote when his shade went in the direction of the setting >un, where the world is cut off. The medicine lodge (ceremonial structure) termed mitii 'wiko'mik, or niitii'wi'kiop, is erected by the medicine women detailed for the pur- pose, and is constructed on the following plan : A piece of level ground is sought at a convenient location east of the grave, when long poles, from - to .'! inches thick at the base, are planted at irregular intervals along the sides of an oblong. The length of tin- structure is usually 00 or 70 feet, and its width about 20 feet. The poles are then brought together at the top so as to form an archway, and secured by strands of basswood bark. Plate V represents the skeleton framework of the end of the structure. Mats made of rushes are then placed along the. sides, the lower row touching the earth, and a second row placed above 72 Tin: MENOMIM Indians aai.u them, bul projecting slightly over the tope of the lower mii^ ao as to shed rain. Other mats, pieces of birch bark, and even pieces of canvas, are then placed across the top to shade the interior or to keep out the rain. The mats, a detailed description of which will In- given later, are usually a yard wide, and vary from 6 to 12 feel in length. The exterior of the medicine wikfl'mik erected in 1890 is represented in figure •">. At this ceremony Shn'nien was recognized as chief offlci ating shaman, the application for membership having been Bret made tn him. anil lie in turn having selected his three Chief assistants, all ot whom, after dne deliberation, decided on the order of ceremony. After the wikO'mik was erected, branches of cellar were placed on the ground around the interior, though near the wall, and on these were placed mats of rush leaves to serve as seats lor the attendants. The gifts presented by the candidate, or his sponsor, were suspended from the long poles placed lengthwise a short distance beneath the top center of the arched inclosure. At various places lanterns also were suspended to furnish light during the night service. The large mat on which the candidate was Anally obliged to kneel was spread on the ground about 20 feet from the western exit and along the middle line of the interior, while the space along each side, immediately before the seat mats around the interior, formed the pathway invariably followed by the officiating medicine men and the attending members of the society i gee plate vi). It is customary to hold meetings on Saturday afternoon, beginning at the approach of sunset and continuing uninterruptedly until the next day at sunset. Formerly no special day was selected, but since many of the Indians have become farmers. Sunday is thus employed so that as little time as possible may he lost from their labor. By Saturday afternoon, on the occasion described, the vicinity of the mita'wikS'inik became a scene of great animation. Wagons bearing the fa mi lies, tents, and cooking u l en si Is of members of the society lie- an to arrive from various directions. The young men and hoys came ou horseback, clad in their best and gaudiest attire; children ran hither and thither while chasing one another in play: and the scene was occa- sionally enlivened by a rush toward a particular spot to witness or to stop a dog light, as numerous and various specimens of gaunt, snarling curs had congregated from all parts of the reservation. The members of the society were yet in their hastily erected lodges preparing themselves for public exhibition: but as the sun began to Bink, eight of the most prominent mem hers of the society, together with the chief mourner or giver of the feast and his family and relations. proceeded westward to the grave, distant about 200 yards, around which they formed a circle, while Shu nien stepped nearer toward tin- head of the grave box, and produced the ma tshida'qtokwan, or cere- monial baton. This is a round piece of pine or other soft wood, an inch thick and .ill inches Ion-, with one end slightly pointed so a- to HOFFMAN] CEREMONIAL BATON AND FEAST 73 admit of being- easily thrust in the ground. The baton is ornamented by having cuts made around it near the top, the shavings being allowed to remain attached at one end but projecting slightly from the stick so as to resemble miniature plumes. About 6 inches below the top cluster is another, as also farther down the baton, until three <>r lour clusters have been made. At the base of each cluster of cuts a band of vermilion an inch wide, encircles the stick. Figure <> represents the general form of the baton. Shu'nien, after taking the baton at the sharpened end, struck the grave box with the other end, and spoke as follows: ••There were two brothers, Ma'nabush and Na'qpote, the Wolf. Ma'nabush lived to mourn for Na'qpote, who was destroyed by the evil underground beings, but who now abides in Tshi'paia'qki, the final resting place, where he awaits the arrival of the shades of the dead. The dance to be held at the bottom of the hill is held for Xa'qpote, that he may return and transport the shade of this dead one to the niita'wiko'inik, where we shall have our ceremonies this night. All the aged whiteheads are invited to it. While Ma'nabush was still on this earth he said that he should build a fire iu the northwest, at which the Indians would always be enabled to obtain warmth for themselves, their children, and their successors. lie said that afterward he should go to the place of the rising sun, there to abide always and to watch over the welfare of the Indians. lie said if the Indians desired to hold a meeting of the Mita'wit, that they must first have a least at the head of the grave. We will now sit and eat." The mi tii /v women, assisted by relatives of the deceased, then spread a tablecloth upon the ground, and deposited thereon various kinds of meats, vegetables, bread, and pastry — quite a contrast to the primitive method pur- sued before the adoption of linen tablecloths, china, and silver-plated knives, forks, and spoons. All the invited guests partook of the food placed before them, but nothing was so eagerly sought alter as the green cucumbers, which were peeled and eaten raw. After the feast, Shu'nien. the chief priest and master of ceremonies, again took the ceremonial baton, and handing it to one of his assistants, requested him to make an address. The speaker first struck the grave box, and during the time of his remarks frequently struck the box, as if to emphasize his words. The addresses made by him and his three successors related to exploits performed 1>\ them at various times, particularly during the civil war. when most ol'theinhad Fig. 6— Ceremonial baton . 74 THE MKNOMINI INDIANS [BTH, am. u served as soldiers in the Union army. This digression was prompted becanse the deceased had been one of their comrades. Sim nidi, in tin' mean time. 1 1 a«l taken the grave post — which had been previonsly erected before the grave l><>\ -and painted a band of vermil- ion around the top, a band as broad as a finger, and live crosses on one of the Hat Bides to denote the number of addresses made at the grave; while on the reverse were tour transverse bars and three crosses, de- noting that the deceased had perron 1 eight noteworthy exploits daring his life. On the grave posl were incised tin tlines of animals, totemic in character; Over eaeli of these s e of the animals were again drawn in vermilion, though with another hand, as the dulled and >haded lines in the ftC companying illustration figure 7) show. The general appearance of the grave box, with the baton, the grave po>t. the hoard with the offer- iii v; of tobaCCO, and the stiek oil lament ed frith a white cloth, is shown in figure 8. The adjoining grave boxesare those of relationsof the deceased, tor whose benefit the feast was here given. By the time the speaking had concluded the sun had gone below the horizon, anil Shu'iiien suggested returning toward the medicine wikiV- mik. the persons present falling into line two by two. The procession inarched slowly down the lull toward the east, and passing toward the south side of the structure to the main or east- ern entrance, where only Shu'iiien and his three chief assistants, the four highest officiating mita" for this ceremony, entered the inclosure and took seats on the northern side, though near the eastern entrance. Figure 9, representing the ground plan of the medicine wiko'mik. will serve to illustrate the respective positions of the several persons officiating, as well as those of the candidate, visitors, etc At such gatherings it is customary for each individual to dress as elaborately as his cir. cumstances will permit. The head is adorned with a turban made of a silken handkerchief, a hat. feathers, or even a turhan consisting of a native-made woolen waist scarf. Bead bags, measuring from into 12 inches in length and from 12 to LG inches in width, with a shoulder strap or baldric across the opposite shoulder, are worn on the hip or side: frequently two or three are worn by the same mita'", and even as many as a do/.en have been seen on a single individual. There are also amulets, worn above the elbows, which consist of strands of beaded work, metal bands or skunk skins, while bracelets of shells. HOFFMAN] MEDICINE BAG FACIAL DECORATION 75 buckskin, or metal also arc worn. About the waist is a long varicolored scarf of native manufacture, anil in addition some persons wear headed belts, or belts of saddler's leather adorned with brass tacks. The legs are decorated with garters, varying from 2 to 3 inches in width and Graves where feast was held. from 113 to 15 inches in length, the ends terminating in woolen strings of various colors. The moccasins are sometimes neatly embroidered. The chief article of value, however, is the medicine sack, in which are carried several small sacred articles, and particularly the kona'pamik, qOOOOOOOOOOO d d a D ooooooooooo 19 18 17 K> I Z 3 4 9 10 II ■ o o o o o o * fi 13 I* IS ooooo ••• o o Fig. 9 — Diagram of medicine lodge of 1S90. a, The eastern or main entrance ; b, the \\ eatern exit; 1. Nio'pet, fourth or lowest of the first four; 2, Ak'wino'mi Mo'shihat, second or next lowest; 3, Sho'nun, third or next to chief: 4. Shu'nien, chief and leader of ceremonies; 5, candidate, ^Na'tshiu'iqko (''He who hollies"); 6, 7, 8. medicine women, relations of the candidate; '.i, seat occupied hy the writer; 10, seat occupied by the interpreter; 11, usher and general assistant; 12, 13, 14, 15, second group of assistant medicine men; 11!. 17, 18, 19, third group of medicine men. detailed to assist in initiation ; 20. mat on which candidate k aeelfl when he is to he "shot" with the kona'pamik or magic shell; 21, the place of the. tire ; 22, plaee <>t presents sus- pended from a pole. The remaining spaces around the interior of tho inclosurc, indicated by small ein les, ;|I' 'copied h\ t ll e n | elll t ItTS of t lie SMC i et J :i I H 1 ', i S i t i II g II led IC Uh 11 1611 « 1 1 • I □ 1 1 1 V 1" 1. 1 1 H 1 1 . 1 1 1 1 1 entitled to admission. or shell, used in shooting at the candidate and in conveying sacred or mystic influence to a patient. The medicine sack or bag, together with the several articles of dress above named, arc fully described and illus- trated in connection with art work and ornamentation. In addition to adornment of the body by means of various kinds of apparel, beaded and ornamented with metal, leathers, etc, facial 76 THE MENOMIN] INDIANS uw.M decoration is indulged in liberally. At present there is no special role governing the arrangement of color designs employed, though formerly, when the Bociety .--till oonferred four degrees, tin-re were distinctive arrangements of color to designate the Beveral degrees by which the rank of the various members could readily be identified. The colors employed were earthy pigments, generally obtained at trading estab lishments. The mita" who bad received but one initiation into the society was allowed, as well as expected, to adorn his face by making a ti bite Btripe horizontally across t be forehead, a band of white clay of a finger's width, and extending outward as far as the outer angle of each eye. In addition, a spot of green about an inch iii diameter was placed upon the middle of the breast. Those having received two degrees were usually honored by their preceptor by being permitted to adopt the facial decoration of the latter: this consisted of a fanciful application to the face of red ocher, or ver milioii, ami one spot of green beneath each eye. The third degree mita" placed a stripe of green so as to extend hori- zontally outward from the coiners of the mouth. I'o distinguish a mita" of the highest rank, one of the fourth degree, the chin was colored with green paint. These arrangements were the generic and specific features in color decoration, but Blight additions thereto were made, to such an extent only, however, as not to intrude upon or to obscure the typical decora tions characteristic of the several grades. No regularity of color arrangement, in bo far as it relates to rank, is now found. No two faces presented any similarity at tin ieting under consideration, the greater number of the members having simply besmeared their cheeks, the chin, or other parts of the face, with ver- milion, with here and there a stripe of lilne. red. or green. One would have his face colored yellow with oeher or chrome yellow, with a stripe of red running outward from each side of the mouth. Another would have three lines of red passing down over the chin, a central line with one nearer the outer corners of the mouth, between which lines were Ol hers of dark blue. Another had black spots the size of a dime on a red forehead : while still another. .who had recently lost a near relation, hail his cheeks and forehead blackened with ashes. One young man displayed rather more than ordinary taste in the decoration of his face: there being a stripe across each cheek from the nose to near the ears, curving Blightly upward, consisting of alternate Square8 of vermilion and white, the Bquares being about three fourths of an inch across and bordered with black. A low of -pots also extended from the upper lip outward toward the ears, each spot being as large as a dime; t hose nearest t he mouth were red. t he next two white with a bar sinister in blue, and the last ones ted. While scarceh beau- tiful, these facial paintings of the men were verj striking. The facial decorations Of the women mem bets of the SOCietJ were not so elaborate, their chief form consisting mainly of reddened cheeks. HOFFM.W ] MUSICAL INSTRUMENTS 77 blue on the forehead, or a vertical stripe or two across with a spot of the chin. When the tour medicine men had taken their proper stations and were seated on the mats, the usher brought the goods that had been furnished by the candidate and placed them before Mo'pet, the east- ernmost of the four. The medicine drum was then also placed before Nio'pet, who removed the drum head, wet it, and after putting some water into the drum— to the depth of perhaps 2 inches— he replaced the drum head and tightened it down by means of a cloth-cov- ered iron hoop. Figure 10 represents the drum and drumstick. The inita' v drum dif- fers from that ordi- narily used iu dances: it consists of a cylin- drical piece of wood carefully hollowed out, about 16 inches high by 12 inches in diam- eter at the base, gently narrowing toward the top. A piece of raw- hide is permanently attached across the bottom, while the top piece is secured only by means of the iron hoop fitting over it and around the drum. About a quart of water is poured into the drum , and after the drumhead has been thoroughly softened by soaking, it is tightly stretched across the top and secured by the hoop. The drumstick used with the drum consists of a piece of wood cur\ cd downward and forward at the fronl end. so that the point of percussion is but little larger than the tip of the finger. < >n account of the water in the bottom of the drum, the sound, when one is mar by, is merely a series of dull thuds; but on a still night it is audible for the distance of a mile or more. While the mita' v was using the drum, the two seated next accom- panied him with rattles, one consisting of a round tin box. the other Of a hollow gourd, each with a stick passing through it lengthwise Fig. 10— Medicine drum and Btick. Ts llll. MKNOMIM IXDIAN8 :etii. ass. U to serve as a handle. These wen- parti; filled with grains of »■< >in to pro- dnce a rattling sound, i Figure 1 1 represents one of the two specimens procured and now in the United stales National Museum. Other members are admitted at tliis stage of the ceremony, but as my visit to tin- meeting was made at the requesl of some of the mita" and by virtue of my affiliation with the Ojibwa society, I was invited to sit at the right of t!i>' chief priest The Bervice, which continued from the time- of the meeting at tlie grave until daylight of the following morning, was for the benefit of the shade of the dead, which had been permitted by Na'qpote to return and to be present within the mita'wikO'mik. At daybreak, however, the shade is free t<> return t<> its last abode, but it is believed to make a last visit to the same spot tour years later. After the procession arrived at the medicine wikS'mik, only the four highest officiating medicine men reverentially entered, and. after taking the seats reserved for them, produced their pipes and tobacco. A ceremonial smoke was then indulged in by blowing a mouthful Of smoke toward the east. another toward the south, one. toward the west, one toward the mirth, and another toward the sky. the abode of Masha' Ma'nid 'the Great Mystery. Smoking continued, then, until the pipes went out, when Nio'pet. sitting at the eastern extremity of the row of four, and recognized, during these ceremonies ouly, as the fourth in rank, began the ceremonies. Looking about him to see that his associates were ready to proceed, he remarked to each of the three, in succession. •• Nika'ni, nika'ni, nika'ni, kanc" (my colleagues, my colleagues, my colleagues); to which the others responded in like manner. Then he took the drumstick, and giving the drum several soft though rapid tap8, to call attention, the two Bitting t<> his right assist illg in gentl] Bhaking the rattle, the medicine man softly chanted the following words: '•My grandson will now be placed on the coned path. It gives pleasure to Bee the goods before me. which have been brought here as an evidence of the good will of my grandson, and his desire to become instructed in the way to go through lite. I can hear beneath the ground the approach of our enemies, the ana'maqkl ii, who destroyed the brother of Ma'nabush.niid who now would wish to oppose our proceedings, but M.i'nnbiish said: -Whenever \ on are in trouble, place some tobacco aside tor me. and when tin- odor of your smoke ascends l shall help you.' Therefore, we have before us s e tobacco to be ottered to Mm nabush. that he may be present at the meeting and till US H ith con- tentment." Fio. 11— Count rattle. hoffhan] CEREMONIAL CHANTS 79 When this recitation was ended, all uttered rapidly the words, "H5, ho, ho, ho, ho," wliilc the drum was pushed tow aid the right, to the next medicine man, A/kwine'mi Mo'sihat, the rattles being now used by Sho'min and Shu'nien. The attendant usher also came forward from his station, down toward the middle of the northern side of the inclosure, aud placed the goods and presents before the drummer, who, after say- ing to each of his companions, •• Nika'ni, nika'ni, nika'ni, kane'," began gently to tap the drum, and gradually reciting his words they blended iuto a chant and finally into rapid utterances, as follows: "The shades are looking toward us and are watching our procedure, as we are looking toward them tor their approbation. They favor our work and will not oppose us. Our fathers have always done thus before us, and they did well, because they had been instructed by Ma'nabiish to do so. Therefore we too follow our fathers in obeying the injunc- tions of Ma'nabiish, that all may be well with us." As this recitative chant was concluded, the other medicine men uttered the same interjec- tional words, " Ilo, ho, ho, ho, ho." The chant appears brief; but the peculiar manner of its delivery, by duplicating the phrases, and by some interjected meaningless notes, to give emphasis aud to fill up the measure of drum beats, caused it to be more pi'olonged than one would suppose possible. As usual, everything was done with apparent premeditation and studied delay, to make it as impressive as possible to those not members of the society. The drum and goods were then pushed along to a spot before the third singer, Sho'min, who in turn handed his rattle to Nio'pet, Shu'nien still retaining his, while A'kwine'mi, who had just completed his chant, rested. Shu'nien also saluted his confreres with the words, "Mka'ni, nika'ni, nika'ni, kane'," then began to drum very gently, and soon to chant the following: "In teaching the one who desires to become a mita' T to follow the right path, we are ourselves following the directions given to us by the Great Mystery. He caused the Mystery [Ma'nabiish] to come and to erect a mita'wiko'mik, where we should receive instructions, and where, also, others might receive it from us. The old whiteheads received instruction in this manner, and we, as their children, received our infor- mation from them. Therefore, we now teach the true way of life. We do that even today." As before, the three other medicine men uttered the words, "Ho, ho, ho, ho, ho," as an intimation of approbation and concurrence with the thoughts expressed, while the drum and goods were placed before Shu'nien, who, though the last of the four, was the chief officiating medicine man for the time. Gently tapping the drum, he began uttering and continuing more and more rapidly, in a spas- modic or disconnected manner, the following winds, the phrases grad- ually assuming the nature of a chant: ''Long ago the grand medicine was observed with more care aud reverence than it is now. The sun was bright, when the whiteheads 80 THE Ml'MiMINI INDIANS W II assembled, but now it is dark, and I can nut Bee the reason. Children were better taoghl to respect the troth and to be honest. Once a man came to me in search of his children. They had become losl to him, and he was unable to lind them. Bnl I could see the children, Ear, tar away, and I told the father that I could sec his children, but thai I here was a great fire raging between them and me, and that they were beyond reach. Be could not recover them. Therefore, teach your children thai they may not stray beyond your < trol ami liml themselves separated from yon by the harrier of fire from which it is impossible to rescue them. Teach them also to be honest: do not permit them lo learn lo lie and to steal." At the conclusion of this recitation the companions of Shu uicii gave exclamations of approbation by rapidly ottering, "110.110. ho. hS, ho." The usher t lien came forward, gathered up t lie goods, and carried them lli.. 1' I ' i ■..■HI ^ -n:.|.. ml.-.l IV..! toward the middle of the eastern half of the inclosuro, where, with the assistance of some friends of the candidate, he suspended the blankctst, r friendship to which each was entitled, alter which be also sainted his colleagues by saying, "Nika'ni, nika'ni, nika'ni, kani- .*' to which they responded, "Han ka." Mai SkinS u* then began to chant in a recitative manner the following words: ••It is good tor \ mi and for us to follow the injunctions of Ma aabush, and to gather abont within the mitii « ikfi mik. The old people before us have spoken about the benefits to be gained by gathering here', and 1 also call to your attention the good that is to be derivi d by our meet ing here. I have now spoken about what the whiteheads have told me. I have thanked them for their words to me." Then the procession of the tour medicine men again started off on its dancing aroa 1 d the inclosure, as before, to the west, where they stopped and faced e jtward. Mai'&kine'n' again Bang the foregoing words, after which tlr tour started along the southern path eastward, during which niovenu.it the last singer dropped to the rear, thus leaving Na'qpata as the leader, and the one to ehanl next. By this time they had reached the eastern part of the inclosure and. facing westward. Na'qpata saluted those present with the appropriate terms of relationship, and then addressing his colleagues, as his predecessors had done, began his chant, as follows: "Our old customs appear well: the words thai are spoken sound well. This is the Great Mystery's home. The practices which our old parents taught are beautiful in my eyes. The sky used to be bright, but now it is dark." Then the singer, followed by the three beside him. again danced toward the west, where they Btopped, and. being west- ward, Na'qpata continued: "Ma'nabusk told our parents to do as we are now doing. Hereafter the Indians will continue to follow our footsteps and teachings, as we are following the way of those before us. The sky has four openings, for which we must look. The openings are the places we much look lor and ask the Great Mystery to close, for this rain interferes with our work." The frequent references to "dark sky" and "openings'' in the sky, w.-re because of the rain which had begun to fall shortly after the beginning of the ceremonies. At the conclusion of the above chant, the medicine men again made the entire circuit oi the inclosure, dancing all the way, but as they approached the east again, the Binger fell to the rear, thus causing Kime'an, the fourth and last, to become the leader and to chant the next song. Saluting those present with appropriate kinship terms, he also addressed his colleagues, as the others had done, then chanted these words: ■• We have now arrived at that pari of the dance when all the medi- cine men may enter the mita wiko mik. Let them be notified that we shall be pleased to see them seated with us. and partake of the cere- mony which Mi nabfish enjoined upon us to continue. We shall be able to induce the Great Mystery to help u>. BO that the sun may not remain obscured." HOFFMAN] MEDICINE BAG 83 •r Immediately on the completion of this recitation, the four medicine men again made the tour of the inclosure along the northern side, and when at the western extremity they stopped, faced eastward, and Kime'an repeated his song. Then the party went to the eastern part and. facing westward, listened to the word "Hau'ka" uttered by the chief medicine men who were seated at the northeastern corner. Then the second group of medicinemen, those who had lately ceased chanting, walked along the northern path toward the west to the seats reserved for them (marked 12, 13, 14. and 15, in figure 9). Ceremonial smoking was now indulged in for a considerable time, during which the mem- bers of the society and visiting medicine men entered the inclosure and took seats according to the phratry to which they belonged, or ac- cording to the office to be filled during the cere- monies. Each one saluted those already seated, in succession, as he went along the right side path to a seat. The candidate also came into the structure, accompanied by his nearest rela- tion, or friends as well, also the member of the society who made the promise of giving a feast at the grave of the deceased. The candidate took a seat next to Nio'pet, on the left, while the candidate's friend sat at the left side of the latter. A third group of four medicine men, who also had been selected to assist in the cere- monies, now entered, and, after passing around and saluting each one in succession, went to the western side of the inclosure, where they took seats midway between the center and the east- ern door (at the places marked 16, 17,18, and 19, figure 9). These men were Shawaij'ka, Wish- a'noqkwot', Waba'shai'u T , and Kowapamiu'. The medicine women who also had been selected to assist, both iu the erection or superintend- ence of the ceremonial structure, in the prepa- ration of the least, and in the ceremony of initiation, were located thus: Sa'suss at the southeastern angle of the inclosure and Pa'- shilnani'uijkifr' at the northwestern angle. Each member had his medicine bag. usually consisting of the skin of an animal, such as the mink, beaver, otter, or weasel, though a bear's ^*V Fio.13— Otter-skin medii cine bag. 84 THE MENOMINI INDIANS [ETH. ANN. 11 paw may be used for tlie same purpose; or, perhaps, a panther paw poach, a snake skin, or any other material which may have been pre- sented as a gift at an Initiation, or dreamed of by ike medicine man snb- seqaently to Ins being admitted t<> membership. Bee figure L3. This subject is described more fully in connection with beadwork and orna- mentation.] Tin* audience became large ami interesting, not only because of the Large number of members, but on account of the crowd ofpeople gathered about tin- medicine wiktt'mik, who peeped through every available crevice and opening in the mats covering the frame- work of the lodge. The following )i \\ a ward. ■Word adopted from sumo other tribe , unknown. ' Tin' U .1 torn! b ords. ption "i ■ Frenoh name. HOFFMAN! NIGHT CEREMONY 85 Females — Continued. K&'niaqkl'sau Little Eagle. Kr niaqki'sau ' Little Eagle. Ke'waiatsbi wan The-eddy. Ke'shmqkii'O 2 Moon-woman. Ko'shikoq'ki'u a Moon-woman. Ki niaqlri'u Eagle woman. Ki nlaqkl'sa Lit l Ie-she eagle. Kinii ka Tke-long-one. Ki slia'nO'wifi One- who-sheds tears. Ki'shiwa'tshiwan Roaring-rapids. Ki n ;M[kwo"amnqk' — Flying-clouds. Kuske'aqlu u French-woman. Kushc'aqkiu French woman. Knslie'aqki'u 3 French won,an. Mishkwo'panoq Red-dawn. Mnahaq'kwatuq'klu — Sky- woman. [tree. Naq/kaha"amu Picka- blossom - nil'- the - Naseq kai'ik Travels-alone. Na'wata'wim-'u She-who picks-berries. Ni'kaniiisakwa'u* She-who-leads. Ni sfit (girl) "Elizabeth." O'shdna'muniq'kla Vermilion -worn an. ra'miki'shikok' Scattering-clouds. Pasa'naqkwatiiq'klu . . .The-touching-clouds. Pashan&'ni'uqkl'ti* The-bird's-tail-touehing. Pe"taii T mid:i'nio Bird-woman. Pi'shaqku'uqki'u Cattle-woman Pi'ta'nowe" Approachine-light. Pi'taqka'inikuq'klii That- which grows Sa'suss (Fnknown) Shi'awaqkliV Bend-in-the-river. Ta'k kl'zbikoqk' Day-woman. Taiu6' n Gray-squirrel. Tshe batsh' l (French.) \Vj band niitii'ino Wabano- woman. Wfl band mit i mo fi Wabanowoman. ■\\ ;i batannoq kwetok (Unknown), (girl). Darkness having come on, tbe usher and the medicine woman put more wood en the fires, built near each end of the inclosure, and also lit the lanterns suspended from the archway of the wiko'mik at vari- ous places. In a short time the candidate was called forward, to stand before the left-hand medicine man of the first group. The candidate's friends and family, to the number of eight, stood in a semicircle around the candidate and kept time to the chant and drumming by dancing in a shuffling manner, in the spot first taken by them. Nio'pet now chanted to the candidate, and the women in a few moments caught the monotonous air, if such it may be designated, and sang in a peculiar high-pitched voice, reminding one of the sound made by a bagpipe. The translation of Nio'pet's chant is as follows: "When Ma'nabush erected the mita/wiko'mik he placed tobacco before the Great Mystery as an offering. Therefore it is always used as an offering when one seeks to become a member of the Mita'wit." These words were repeated, as before stated, and reiterated so that their delivery consumed from ten to fifteen minutes. The candidate at the conclusion of the song returned to his seat, as did also his friends. A ceremonial smoke having been taken by most of those present, the drum was pushed along westward to the medicine man next to Nio'pet, who was now accompanied by the rattle aud by the other two perform- ers to his right. When the drumming began the candidate and his friends again came forward and stood reverentially before the drum- mer, when the latter began to chant the following: "You see how the mitawiko'mik is built; it is the same as that directed by the Great Mystery to be built by Ma/nal tush for the Indians. 1 Not related to preceding of flam'" 1 name. 'The slight difference in tin- spelling is due in this and in similar cases t<> individual peculiarity in proimnciation. 3 The women bearing these three similar names are nol i elated. 4 Corruption of the French je passe 6 Not related to the preceding of similar name. 86 THE MENOMINI INDIANS [eth.ann u It is Btrong, and gives lilt- ti> those who meet within it. This is the northern sideband it was made by Masha Ma'nido. When yon require strength yon must meet within the trails of the structure." Again the candidate and bis friends retired to their seats, and another delay occurred, during which smoking and conversation in a low tone went on. In the meantime the drum was passed once more toward the right for the third of tin' chief medicine men to use with his chant, and when he began to tap the ilium the candidate and his friends again came forward and formed a semicircle before the Binger. Bis words (translated) were as follows: •• 1 am Bpeaking of the southern side: it is not so strong as the other side. The Btrong side must always aid the weaker one. The goods and the tobacco that have been given for the least will induce the mysteries to aid us to keep our Btrength while we continue to perform the ceremonies instituted by Ma'nabfish at the desire of Masha' Ma'- nido." The candidate and his friends again retired to their seats as thechant ended, while the drum was passed on to Shn'nien, whose turn came next. The character of the recitation was now changed, as reference to the presents and the benefits to lie obtained by frequently gathering together were omitted, while the myth relating to the birth of MS mi hush and his subsequent deeds in procuring for the Indian all the benefits which they enjoy was begun. Shu'nieii and the resl of his chief assistants now sat with heads bowed down, as if in deep meditation on the saerediicss of the mini ritual, the most important part of which is the recitation by the singer of the myth as it had been handed down from the past. After some water bad again been poured into the drum and the head moistened, replaced, and tightly stretched, Shn'nien began gently to tap it. his eyes directed forward or upward, and at the moment of sup posed inspiration began the chant, keeping time with the drumstick. and accompanied by the rattling of the three companion mita'wok. The candidate presented himself before Shu uien. standing there rev- erentially to listen to the recitation, while his friends and other medi- cine men and women, to the number of twelve, gathered about him. As before, these recitations were uttered at first in an earnest manner, gradually bee ing more vehement and rapid, until the singer reached an apparently ecstatic condition. His eyes had a vacant, fat away look, the perspiration began to roll from his face and body, and the muscles of his neck and arm swelled out clear and distinct with excitement and muscular exertion, so thai at the end of thechant the performer appeared thoroughly exhausted. The mosl remarkable feature of all the chants was the repetition of phrases, each set of from four to six words being rapidly repeated all through that portion of the ritual recited by the tirst class of four mita'wok. The original phraseology requires a much longer time than hoffman] MENOMINI GENESIS 87 is indicated by the translations, and as this duplication doubled the time, the several chants covered a period varying from twenty minutes to three-quarters of an hour. In the following translation the original phraseology has been followed as closely as possible, so as to maintain intelligible sequence without additional explanation. After Shu'nieu had tapped the drum sufficiently to attain the proper time to suit his chant, he began with the following traditional history of Meuoniini genesis: "The daughter of Noko'mis, the Earth, is the mother of Mii'nabush, who is also the Fire. The Flint 1 grew up out of Noko'mis, and was alone. Then the Flint made a bowl and dipped it into the earth ; slowly the bowlful of earth became blood, and it began to change its form. So the blood was changed into Wabus, the Babbit. The Rabbit grew into human form, and in time became a man, and thus was Ma'nabfish 2 formed. Ma'nabfish was angry because he was alone on the earth; and because his enemies, the ana'maqki'ii, who dwelt beneath the earth. were constantly annoying him and trying to destroy him. "Then Mii'nabush shaped a piece of flint to make an ax, and while he was rubbing it on a rock he heard the rock make peculiar sounds, 'Kg kii', ke ka', ke ka', ke ka', goss, goss, goss, goss.' He soon under- stood what this signified, that he was alone on the earth and that he had neither father, mother, brother, nor sister. This is what the Flint said while Ma'nabfish was rubbing it upon the rock. "While he was meditating on this, he heard the sound of something approaching, and when he looked up he beheld Moqwai'o, the Wolf, who said to Mii'nabush, -Now you have a brother, for I too am alone; we shall live together and I shall hunt for you.' Ma'nabfish replied, 'I am glad to see you. my brother. I shall change your form and make you like myself;' and in a short time Moqwai'o became as a man. Ma'na- bfish and his brother then moved away to the shore of a lake, where they built a wigwam. Mii'nabush told his brother that the ana'maqki'u dwelt beneath the water of the lake, and that he should never go into the water nor cross the ice. "One day the brother of Ma'nabfish was out hunting, and it was late in the day when he started to return to his wigwam. He found him- self on the shore of the lake, just opposite to where the wigwam stood, and could easily see it; and as he did not want to make a long journey around by the lake shore, he hesitated awhile, but at last decided to cross over on the ice. When he reached the middle of the lake the ice broke, and the ana'maqki'u pulled him under, and he was drowned. ■The Abnaki Indians of Canada, a tribe linguistically ; 1 1 1 i . - . 1 to the Menomini, also believe the first man and tin- first woman to have been created of a stone. The Abbe Mauraull remarks: " 11- cro- yaient quo le premier homme el la premiere femme sauvages avaienl ete creesd'un guele Grand-Esprit, oon Batisfaii de ce premier p-d'essai. avi.it detrnit . e premier couple, el en avail cr6e t:u autre d'un ar'>n- ; que ce second couple 6tail presqu'aussl parfail que le Grand-Esprit, «-t que lessauvages en descendaient."- Bistoire des Abenakis depuis Kin:, iusqu'a nos lours, Quebec, 1866, pp. 19,20. 'From Masha greal , and wabus . rabbit. Ss THE MENOMIM INDIANS urn u "Ma'nabttsb knew that his brother had been killed, and mourned for him for four days. On the Qfth day, while Ma'nabttsb was out looking I'm the trail of game, he chanced to look up from the ground and beheld his brother approaching. Then the brother of Ma Dabttsh said: 'My (ate will be the fate of all our friends and descendant; they will die, bur after four days they will return again.' Then Ma'nabttsb found that what he thought was the body of his brother was only the shade, so he said : 'My 1 not her. return to the place of the Betting sun; you are now called Na'qpote, and will have .the care of the dead.* The mystery replied: 'If 1 go there and our friends follow mi- we shall not lie aide t<> return again when we leave this place. 1 Ma Dabttsh again Bpoke to the shade of his brother, saying: 'Go, Na'qpote, and prepare a wig- wam for our friends: build a large lire, that they may be guided to it — that on their arrival they may And an abode.' "Then Na'qpote left, to abide in the land of shades, in the direction of the setting sun. where the world is cut off." Shu ii ifii ceased chanting at this point, and the candidate and his friends returned to then- scats, 'flic usher came forward and placed the drum before Nio pet. at the left side, while the rattles were appro- priated by the other medicine men. A ceremonial smoke having again been taken, Xio'pct began to ta|i the drum gently, and as the rattles were heard the candidate and his companions presented themselves before Nio'pet. The following IS a translation of the words chanted : ■• When M5 nabush found himself deprived of his brother, he looked about him and found that he was not now alone on the earth, but that there wereother people, his uncles and aunts, also children of Nbko mis. He found that they were greatly harassed by the ana maqkl'tt, and became very angry with Masha' Ma'nido for allowing them bo much power. He therefore determined to destroy the ana'maqkl'tt, and cried out for the waters of the lake to disappear. Four times he cried out. when the waters began to disappear in the earth, leaving on the mud and sand of the bottom many of the ana'maqkl'tt, while stranded neat the shore lay the chief of them all. Mi'sikhie bik. the Great Fish. Then Ma'nabush said to him, • 1 want to destroy you because yon will not permit my people to approach the water that they may drink;' but just as he was about to carry out his threat the smaller an&'maqkl'fi again caused the waters to return to the lake, thus depriving Ma'na- bush of the satisfaction of killing their chief. Thus they escaped. "Then Ma'nabttsb went to seek some birch trees, and getting bark sufficient to make a canoe, he prepared one and decided to destroy Ml sikinc'bil, by attacking him in the water. As In 1 left the shore to go out upon the lake, he Bang -Mi sikine bik hina' ni'na ko<| sina' [Great Pish, come and swallow inc. Mi'sikine'blk paid no attention to this, as hi' thought his young could easily destroy Ma nabush. They came toward the canoe, but Ma'nabttsh said to them. -I do not want you: it hoffmak] CONSTRUCTION OF THE WIKS'MIK 89 is your chief and parent whom I want to come and swallow me;' and pushing- them forcibly away from him, the old Mi'sikine'bik became so enraged that he darted forward and swallowed Ma'nabush. "When Mii'niibush found himself inside the belly of Mi'sikine'bik. lie began to look about and found many of his people — some who had but recently been swallowed, some who had become sick and weak from long confinement, and the remains of many others who had perished there. Then Mii'niibush asked the Buffalo, 'My uncle, how did you get here 8 I never saw you near the water, but always on the prairie.' The Buffalo replied, saying, 'I was near the lake to get some green, fresh grass, when Mi'sikine'bik caught me.' He asked many of the others how they happened to be so unfortunate as to be in that place. Then Ma'nabush said to them all, 'We will now have to go to my grandmother's shore, but you will have to help me.' Then they all began to dance around in the interior of Mi'sikine'bik, which made him very sick and caused him to swim toward the shore. Then Ma'na- bush, who had a short knife with him, began to cut into that part of the body over his head, while the dancers sang, 'Ke'sikina'min; ke'st- kina'min" [I see the sky; I see the sky]. Ma'nabush kepi rutting the body of Mi'sikine'bik so much that he was heard to say, 'I have too many of them within me: I am getting very sick ; I shall swim to the shore where Nbko'inis lives'; and going forward rapidly he was soou stranded on the beach, when Ma'nabush finished by cutting a hole in the body of Mi'sikine'bik large enough for them to emerge and again be free. "They were all pleased because Ma'nabush had helped them to return to the earth. Ma'nabush then left his uncles and went toward the rising sun, when one day as he was approaching a high mountain he saw on it, basking in the sun. a large white bear, Owa'sse, who was one of the most powerful of the ana'maqki'u. Mii'niibush approached very cau- tiously, and drawing an arrow from his quiver, he fixed it to his bow- string and shot it through the body of Owa'sse, killing him. The blood ran down the mountain side and stained it so that it is visible even at this day. There we get some of the medicine which is used by the mita'wok." At the termination of the above chant, the candidate and his attend- ants returned to their seats, while the performer passed the drum and drumstick to the mitii' v on his right, who appeared to continue the ritualistic chant. The nature of the recitation was again changed, for instead of continuing the traditional exploits of Ma'nabush, the explanation of how the mitii'wiko'niik came to be constructed and the privileges which Mii'niibush received from the Great Mystery were recounted. It was also stated how and why the mita'wok do certain things connected with the ceremony. The second of the mitii'wok who now prepared to chant was the third in rank. The candidate and his followers returned and stood before the 90 THE MKNOMINI INDIANS lm.AKX.lt singer, when, after a Bhort preliminary dramming, the beats Blowlyand gradually dwelling in intensity, the medicineman began a chant, ofwhich the following words are a translation: "The mita'wikS'nrik must always be built so as to extend from the direction of the rising of the sun to the direction of the Betting thereof Masha' Ma oido gave t<> Ma'nabnsh charge of the entrance toward the Betting Ban. Masha' BCa'nido also informed Ma'nabfisb of what should be done and encountered by him, as well as by those who should here- after become members of the Mitii'wit. A path leads from the wigwam toward the place of the rising sun, and at a short distance sit two aged, gray-haired men facing each other. When Ma'nabush reached this place the elder of them said. 'My son. as you follow this path yon will come to a ridge; ascend it until you reach a tree gnw ing on one side of the path. The loots of this tree reach to the lour worlds beneath, while its branches ascend to the entrance oft he sky. where four ma nidos guard it and watch all those who approach. Some enter, while others are obliged to continue on the path. The four ma nidos are Kine u . the Bald-eagle; I' ina si i 111, the Golden -eagle; Mama'tahe'an, the Indian: and Wapis hkcta pa u.the White-hair. The last is the chief of those who have charge of the entrance to the sky. '•■Tin mita'wok get their sacred stalls from the branches of the tree which rises to the sky. from the place of the tree forward we are told to continue on the path toward the rising sun, but on the way you shall find a large poplar log lying across it, over which you must not pas^. but will have to go around it at the top end of the tree. The small branches typify theft, and if you have sinned you will be drawn to them and bite them with your teeth. Should you base c initted such an offense you will be punished. ■••A little farther on you will find another tree, a thorn apple, against Which you must not put your fingers, nor lean against it. nor take any fruit therefrom. You must pass it on the left side. After a short journey yOU will come to a stream of water which crosses the path, whereas you stoop to drink, you will perceive the reflection of your image and that your head is turning gray. Then, as yon meditate how many days you have lived you will become nervous at the sight and thoughtful of what you may have d •. When you continue on \oiir path, you will in time come to a country covered with green plants of many kinds: there are medicines, roots and leaves. You will dig some and pluck others, which you will prepare to give to those who need them. Then as you look to the sk\. for this is the end of the path, you will find thai you can go no farther. "•.Many points have yon passed ere this which may have tempted you to tarry, but had you done so you would not have reached the end of the entire path of life, but would have perished."" i )n the completion of this chant the candidate again retired, as did those w ho accompanied him, while the members generally indulged in a smoke The medicine women retired to get more food for those HOFFMAN] sho'min's chant 91 officiating, which consumed considerable time, and during this digres- sion there was considerable going and coming and visiting of old friends, who may have chanced to have met only once a year and under similar circumstances. When all had again become quiet, the third medicine man, Sho'min, received the drum, and while he was tapping it preparatory to chanting, the candidate and his friends came forward and stood in front of him, remaining throughout the chant, which was supposed to recount the manner in which Ma'nabush received the assistance of various ma'uidos, who were instructed by the (iieal Mys- tery to place at the disposal of Ma'nabtish their several powers. The translation of his recitatiou is as follows: "When Ma'nabtish sat in the mita'wiko'mik, which he had erected as Masha' Ma'nido had instructed him to do, he sat thinking as to how he should further be enabled to obtain necessary powers to aid his uncles and their descendants. "Then from the east came Owa'sse, the Bear, who entered the mita'- wiko'mik and said to Mii'nabush, 'My brother, I come to you to offer to you my strength, that you may be able to withstand the power of the ana'maqki'u.' Ma'nabiish was pleased to receive from the Bear the power. Then Wabon, the Daylight, also came in from the east, follow- ing the Bear, saying, 'My brother, I come to offer myself to you, that you may be able to hold your mita' v meeting.' Again Ma'nabtish was gratified at this gift, and thanked the Daylight. Then another ma'nido came flying from the place of the rising sun — he whose bones can be heard to rattle, and he of whom those who dream become faint with fear; this is Pa'ka. Pa'ka told the Bear and the Daylight that he too would inspire Ma'nabush, so as to fill with terror those who were antagonistic to the inita' v . Again Ma'nabush thanked his brothers for their aid. Then came another from the east, who was brighter than the Daylight, he who is called MisTq'kwau, followed by Masse'nii, the Turkey. To Man'abush the Turkey gave the red color from his neck, that the mita' T might paint themselves, and from his tail the bars, which signify days, that there might be a division of time when the mita" might dance. 'These,' said the Turkey to Ma'na- biish, 'I give to you.' Ma'nabush was greatly pleased at this assist- ance, and thanked the Turkey, as he had the other ma'uidos. Then came Ktikti'ktiu', the Great Owl, who said to Ma'nabush, -I shall come and sit by the burial place of the dead, to see that their resting place is not disturbed.' Then Wa'kti, the Fox, came also to Ma'na- btish, saying, 'My brother, I also will make you a gift— my voice; then those who have lost their friend may always be able to cry in lamentation.' Ma'nabtish then spoke to the ma'uidos who had come from the east, and again thanked them for their aid in giving strength to the Mita'wit. "From the south then came Mikek', the Otter, who said to Ma'na- btish, 'My brother, I come to give you the kona'pamik ; you will find it on a rock in the waters of the lake; there you will find it and 92 THE Ml.NuMIXI INK [kth.asn.u give it to your niita"' brothers.' Then \\>- *<>. the Bun, came from the south and said, -I too, my brother, will appear above you when yon all gather in the mita wikfi mik, :in you to make a covering i" one side di' yonr mita'wikd'mik.' Mii nabush thanked tin- [na'maqkl u lor their help, and we have today the shelter granted to our ancle for the mita'wikd'mik. ••Then from the sky was heard the sound of voices. Two old men heard to apeak about tin- gifts of Ma'nabnsh, and one said to him. 'Ma'nabnsh, we will put some stones near your mita'wikd mik which shall be heated in the tire: we also give you water to pour on the stones when they are heated. This you will do before you dance in the mita'wikd mik. Carry this news to your people that they may all hear of it and know how to prepare themselves when they wish to dance. 1 We all nse the hot stone- and pour water upon them when we have the ceremony of the Mita 'wit. ••The North Wind then came to the mita'wikd'mik and said. 'Ma'na- bnsh, and all of you ma'nidos have contributed for the welfare of the people the gifts which you possess, hut 1 will grant yon one which will surpass them all : I will give them t he North Wind so that sickness will not affect them.' Then Ma'nabnsh said. 'I thank you all for these gifts with which you have endowed me and my brother, i am grateful to the ma nidos from tin- east, the south, the west, and the north." ••The ma'nidos then returned to the respective directions whence they had come." in there came a tedious pause in the proceedings when Sho'min had ended his chant, and while the candidate and his companions returned to their respective seats the medicine men smoked and medi- tated. In time the drum was pushed along to Shu'nien at the right hand, whose turn now cairn- to chant: and while he began to tap the drum, his companions began to -hake their rattles as the candidate ami hi- followers again presented themselves for further instruction. The translation of Shu men's chant i- as follows: "When Ma'nabnsh had built the mita'wikd'mik as Masha' Ma'nido directed, he found his brothers without the plants ami medicines neces- sary for their comfort and health. "Then M i nabush said to his grandmother, 'Grandmother, make me a large bag;' to which she replied by asking, -What do you want with a bag, Mii'nabuBh t ' He then said. ■ I want to call together the Ina'- inii(|ki'n T and ask them for their assistance in providing us and my uncle- with hunting medicines, and medicines with which they may Hoffman] story of ma'nabush 93 be able to cure the diseases with which they are afflicted.' She then made the bag as Ma'nabush had requested, and handed it to him, saying, 'Here, Ma'nabush, is your bag,' whereupon he took it, and laying it on the ground so that he could open the top, he spoke to the Ina'maqki'fr, through the bag, 'My friends, come to me and give me your aid; let plants and roots grow beneath the sarface, and also upon it, that I may be able to prepare medicines. The [na'maqki'u T came together from all directions, some from beneath the earth, and others from various parts of the sky. They granted the request made by Ma/nabiish, and then he called out to the four good mysteries in the sky above him to aid him by granting him their favor. The good mysteries gave him instructions how to fast that he might dream of his ina'nido, who would always be his servant and guardian, and also told him to take the black ashes from the lire wherewith he could blacken his face when lie fasted. ••Then he also received from the good mysteries two large drums, one of them to be used in making medicine for good purposes, the other to be employed when he wanted to possess himself of the power for doing harm to his enemies. •■Then the good mysteries gave him the tshi'saqkan, the wigwam built with four posts and wrapped with bark, in which he could fast and dream, so as to enable him to see at any distance where game was to be found, ami where his enemies were in hiding. "Then the good mysteries gave him the small flat rattle, that he might invoke the good ma'nidos when he required their assistance, or when he was fasting ami dreaming, "The good mysteries then instructed him how to make the hunting medicines and also those used to heal the sick. There were to be many varieties of medicines. The sturgeon scale and red medicine were to be used for hunting bear; another substance was good to carry when hunting deer, while anol her kind was to be used to catch beaver. Ma na- bush was told that, when using the beaver medicine, he was to cut two short sticks, each as long as a finger, and to lay one over the other like a cross, putting the medicine on the sticks where they crossed. This was then to be put in the trap, so that beavers would smell it and come to the place where the trap was set. A beaver would then hunt for the medicine and put his paw into the trap to take it out, when his paw would be caught. "When Ma'nabush had been instructed in the preparation of these medicines and the manner in which they were to be used, he gathered together the gifts to keep for his ancles and their descendants iq the earth. - ' By the time the above chant had been completed it was approaching midnight and the greater number of the members of the society retired to their own tents, which had been erected near by. Those, however. who had been selected to assist remained until later in the night. 94 THE MICNOMINl INDIANS [eth.anvU Smoking proceeded for quite a « hile, and those of the medicine men win) bad thus far officiated lay down in their places and slept. The usher carried the drum toward the western end of the inclosure and placed it in front of thefirsl of the second group of lour medicinemen, whose companion also received the rattles to accompany the singer. The drumming lie- an very gently, but as the singer continued he began to show more and more emotion and vehemence in his actions. Ilis song related to his own personal knowledge of remedies, which knowl- edge had been obtained by Easting and dreaming, ami the purpoBeof it was that he might thus induce some of his hearers to buy the secrets. Each medicine man claims to lie the owner of certain remedies, cadi of which must be paid for if instruction relating thereto be wanted. In like manner the second medicine man in due time chanted the proper- ties Of his specialty, and so also did the third and fourth. During some of the chants the candidate would lie called forward, especially at such passages as related to any participation in originally procuring remedies by or through the mediation of Ma'n&bush. The second group of medicine men thus continued to chant, in an interrupted manner, throughout the greater portion of tin- night .lust before dawn everyone present seemed tired out, not from bodily exer- tion merely, but from the effect of the dull thuds of the drumbeats, which seemed to give one's cars and head a most distressing sensation. Although most of the medicine men had lain down and were now appar- ently only shapeless masses of color and beads, yet, on account of keeping up appearances, some one would, at odd intervals, begin an intermittent Soliloquy relating to Ma'nabush and his good services to the Indian, or more frequently to some special charmed remedy owned by the speaker, or some conspicuous sen ice or exploit performed by him. As approaching daylight was beginning to show by the roseate tints along the eastern horizon, the entire camp of visitors were wrapped ill slumber. A general suspension of work was apparent, and nothing further was done within the inclosure until after breakfast, although some of the medicine men were always present and appeared to be just Sufficiently occupied to cause the impression that there was constant labor. Shortly after sunrise the greater number Of the medicinemen left the inclosure to get something to cat. but the women brought food to those left on duty. There was no haste manifested, and by about 8 oclock the usher and an assistant returned to put things in order for the cere- monies of the new day. -Mats were rearranged and the floor cleared of (diarred wooil ami ashes of the preceding night's tires, and the lower ends of the upper rOW Of mats covering the structure were propped up with short sticks for the purpose of affording ventilation, and also to give the friends of the members ami visitors to the cerei iv an opportunity of watching the proceedings. When breakfast was over the officiating priests returned and took their former seats. The can- hoffmajj] MORTUARY SERVICES 95 didate also returned and was again placed on the left of the first group of officiating medicine men, and almost every one of the male members joined in a ceremonial smoke. In a short time the left-hand member of the first group of four, Nio'pet, began to tap the drum, while the other accompanied him with rattles, and as the candidate approached, sur- rounded by about a dozen men and women, Nio'pet began to chant: "My grandson will now be placed on the right path; he shall learu to feel the strength of the Mita'wit and to be able to survive all danger, lie shall be taught how to obtain life from Masha' Ma'nido. It is a pleasure to see the goods and other presents before us; it shows good will toward the Mita'wit and reverence for the teachings of our fore- fathers — the whiteheads. Always live up to what you arc taught." During this recitative chant the candidate moved his body slightly up and down by gently flexing and extending the limbs, while those surrounding him indulged in more active movement, dancing slowly a little toward the right and back again to the left by hopping on both feet just sufficiently to clear the ground. The movement of the figures and the sound of footfalls was in unison with the drumming. At the conclusion of the dance all returned to their seats, while the drum was pushed to the next singer, Ni'aqtawa/pomi. After a pause the drumming continued, the candidate again presented himself with his friends, and the chant was renewed. The recitations continued in this manner, differing from the preceding night's program only in individual variations in the songs relating to the Mita'wit, its origin, benefits, and success. At intervals also one or "another of the chief singers would again allude to the death of jSfa'qpote, the brother of Ma'nabiish, and his abode where he awaits the arrival of the shades of those who die. In this manner the mortuary services, occupying the interval of time from the beginning of the ceremonies until about 1 oclock, were conducted. The belief was expressed that Xa'qpote had permitted the shade of the dead medicine man to return to the medicine lodge, there to abide from the commencement of the ceremony until its conclusion, and thus to behold the fulfillment of the promise made at his own grave. At midday the medicine women brought food to the singers and their assistants in the ceremony, while many of the other medicine men left the iuclosure and took dinner with their families, who were encamped near by. An hour or more was consumed in this way, and when all returned to their seats within the iuclosure, ceremonial smoking was indulged in for a short time. During this interval the usher called upon someone to assist him in removing the blankets and mats from the horizontal pole from which they were suspended, and to carry them to the western end of the inclosed area, where the candi- date was to kneel. Here they were spread out, one overlapping the other toward the center of the inclosure, so as to form a covered space of a yard in width and 3 or 4 yards in length. III! THE MKNo.MIXI INDIANS [kth.ann.h When the ceremony of amokiDg was concluded, the lowest in rank of the lirst group of four medicine men, Nio'pet, began to tap the drum, whereupon liis three companions took up the rattles; all four now arose, and as they began to drum and chant the candidate fell in behind the medicine men. The procession then moved slowly along the right or northern side of the inclosure, followed by the Becond group of four medicine men. and finally, also. by the third set, who bad been seated on the southern side. The singer chanted a Bong, of which the following is a translation: ••The time has now come for us to teaeh our brother how to secure life, lie has been waiting a long time. Ee has been liberal in giving presents to the Uita'wit, as Ma'nabfish taught ns to do." These words were repeated in short sentences, which prolonged the song considerably. At each end of a phrase were added a few pro- longed musical tones, meaningless l>nt effective, which also added to the apparent waste of time. This, however, is purposelj done to empha- size the importance of the ceremonial. By the time the song was ended the procession had gone round the inclosure four times. All then took seats, when the drum was passed to the second group of tour medicine men. one of whom, remaining ted, then drammed and chanted, being accompanied by rattles in flic hands of his associates. The candidate then approached the singer and was surrounded by his friends to the number of twelve or fifteen. The words of the song related to the ditty of a medicine man in always following the proper course in life, not to diverge from what is right, and never under any circumstance to discard the teachings of the Mita'wit. Again the candidate and Ids friends returned to their seats, while the ilium w as carried by the usher to the third group of medicine nun. seated on the opposite or southern side of the inclosure. They, in regular order, used the drum and chanted, reciting personal exploits in shamanistic practices and boasting of their powers in exorcism, and the value and efficacy of plants employed by t hem in certain specified affections. At each chant the candidate approached the singer and stood reverentially before him until the song was ended, when he returned to his seat, finally, the drum was returned to the chief group of medicine men. the chief officiating one then announcing that the Coming portion of the ceremonies would lie of an especially important and sacred character, and at the same time reminded his associate- thai care and deliberation should he exercised in the performance oi their duties and services. As other announcements of interest to the members may he made at this Btage of the cere lies. Shu nieu informed the late arrivals of the purpose of my admission into the society. He also stated that several well known members who were jugglers, or tshi saqka, would perform tricks to impress the audience with the powers possessed by these men. BUREAU OF ETHNOLOGY FOURTEENTH ANNUAL REPORT PL. VII SHAMAN'S TRICK WITH SNAKE BAG hoffman] THE SNAKE-BAG TRICK 97 During a sbort interval of smoking, in which most of the medicine men participated, one man retired to arrange for the exhibition of his trick. In a tew moments he returned to the western entrance of the iuclosure, and stood there for an instant until a confederate could approach him to assist. The performer held before him a red flannel bag which measured about 20 inches in width by 30 in depth. Along the top of the opening of the bag were attached fluffy white feathers. The upper corners were held by the hands so as to spread out the bag like a single piece of goods. Then taking the bag between his hands, he rolled it into a ball to show the beholders that there was nothing within. Again taking one of the upper corners in eacb hand, the per- former held the bag once more before the face like a banner, and as he began to dance slowly forward along the southern side of the inci- sure, his confederate preceded him, dancing backward, chanting with the performer, and making various gestures before the bag. Presently two snake heads began to emerge from the top of the bag, and gradually became more and more exposed to view, until their bodies protruded perhaps 6 inches (see plate vn). Slowly the heads retreated into the a bag, until the performers had turned at the eastern end of the iuclosure and were approaching the group of chief medicine men, when the singing increased in tone and time, and the snakes again emerged, only to disap- pear in the bag by the time the perform- ers arrived at the point of starting. The principal performer then doubled Fig. 14— Inside construction ot snake-bat;. up the bag, put it in the breast of his coat and left the wiko'mik, while the assistant returned to his seat. That the trick had made a profound impression on the audience was apparent, and silence reigned everywhere. Although seemingly complex, the whole construction of the interior of the bag became apparent as the performer reached a position between myself and the sunlight. The bag was not fully stretched out, and between the corners held by the thumb and forefinger of each hand was visible a strip of cloth or tape, to the middle of which were attached the ends of the stuffed snakes. These ends were only about 8 inches long, and as the tension upon the tape was lessened, the weight of the snakes' bodies forced them down into the bag. The heads and necks emerged through loops, made of pieces of calico, just large enough for those members to slide through easily (figure 14). Another medicine man then came forward to exhibit his skill in jugglery. His trick consisted in making some small wooden figures of human beings to dance. Sitting flat on the ground in the middle of the iuclosure, he stretched out his legs, when an assistant threw across 14 ETII 7 98 THE MENOMINI INDIANS [I I II. ANN. II them a woolen blanket. Two small wooden effigies, about I inches in height, were then placed tirst in a standing posture, but subsequently extended on their backs, at the side of the blanket opposite the per- former (figure 15). Alter a little manipulation, as if adjusting the blanket and figures, the assistant Beated himself on the side opposite to and facing the operator. Both then began to chant, very softly at first, I nit Boon reaching higher and shriller notes, when, in accordance with the rhythm, the figures began to move, very Blightly at first, but gradually apparently rising higher and higher until they were almost vertical, tlms seeming to dance to the song of the juggler ami his con federate. It was pretended that the operator had sufficient power to cause the figures to dance, the motion being caused by the operator's 1 ". I Vliii. ■ of w Ion offl ma'nido, or tutelary daimon, whose aid could lie invoked after proper fasting and chanting. 'Phis performance lasted bnt a very short time. and as the song was concluded, the assistant quickly arose, grasped the figures, and put them into a small flannel bag, while tl perator care- fully folded up his blanket and returned to his scat. It was observed that the vementof the figures was produced by threads connecting them with the operator's .meat toe. During the adjustment of the blanket and figures by the assistant the principal reached beneath the blanket and removed his moccasins mi as to be able to utilize tin' threads already attached to them. The other end was secured to the wooden figures by means of a small ball of spruce yum. The chief event of the afternoon's performances, however, was yet to come. Kime'an. a juggler of renown, was to do a ver\ wonderful hoffman] CLAW AND MIRROR TRICK 99 trick; in fact, be pretended to make a bear's claw stand upright on the polisbed surface of a small mirror, and then to cause the claw to bang to tbe same surface while the mirror was turned toward the earth. Perfect silence prevailed in the medicine wiko'mik as Kime'an arose and approached the eastern middle of the inclosure. Taking from his medicine bag a small, round, old fashioned pocket mirror, he held it up so as to give everyone an opportunity of satisfying himself that there was nothing mysterious apparent; turning around iu every direction, he then produced the claw of a black bear, which he grasped about the middle and held up toward the audience. Then, while slowly and softly chanting, he gradually brought the mirror, which was in his left hand, to a level before him, then slowly brought the claw down to the surface of the mirror, stood it up on end and left it there, while he continued to turn in every direction, so as to exhibit the. trick, at the same time pretending to take great care lest the claw fall over. In a few moments he stooped a little lower, and with a quick movement of the left hand turned the glass so as to place the claw in the position of being suspended from the glass, without any visible means of sup- port or attachment to the mirror (figure 16). Turningrouud and round, carefully watching the magic claw, he quickly swung his hand over on its back so as again to bring the mirror surface uppermost. The claw was then removed and the glass put back into the medicine bag, but not quickly enough to deceive at least one of the spectators, for the spot of resin which had held the claw was observed. The resin had previously been placed on the end of the claw, where its presence was visible only under careful inspection. This trick had great effect on the audience, and gave additional notoriety of the powers of the old juggler. After the various medicine men had participated again in a cere monial smoke (partly to allow sufficient time to regain order within the wiko'mik), the three sets of shamans, twelve in number, arose, aud as the senior quartette began to move westward, along the northern side, the three lower in rank took the drum and rattles aud began to ('bant. As these shamans reached the place occupied by the second group of shamans, they too arose and followed the leaders, as did also the third set of four on the south, until the entire set of shamans were slowly and impressively marching around the interior of the inclosure, chanting in unison a song of but few notes, though often repeated so as to prolong it as much as possible. The musicians continued to march until they had made the circuit of the inclosure four times, when they retired to their seats, as did also the medicine men from the southern side, leaving only the second group of four medicine men to continue the performance, which now assumed a serious character, and which was most important of all to the candi- date, as he was about to receive the new life. The four medicine men now began to move more rapidly toward the candidate, dancing along L«rc. LOO THE MENOMIN1 INDIANS [ETII. ass. 14 by hopping twice on one fool and then on the other, each at the same time grasping liis medicine bag us [f holding a goo and making a charge n | ic i n an enemy. At the same time ami in rhythm with the movement they repeated tlie word "Hrt, h8, h8, h5," as they came along from the eastern end toward the candidate until just before Ins body, when each breathed on and thrust forward his medicine bag, with the loud exela- l'i— Kim*' :wi's trirk with claw and mirror. mat ion " I [o* ! " This utterance is made with a si rong, quick sound, as in imitation of the cry of a startled animal, and is intended to typify the approach of the shade of the bear, as it is said to have approached the candidate when Ma'nabush himself conducted the firsf ceremonies at the command of Kishii' Ma'nido. As the first medicine man thrust his bag toward the candidate ami passed by, he gradually tell to the rear of the tile, allowing the second HOFFMAN] THE KONA PAMIK 101 to become the first, when he also in similar manner pretended to shoot at the candidate's breast. At this gesture of shooting, the candidate's body quivered, the motion being', in part, transmitted by Shu'nieu, who sat behind and prompted him. The four came around for the third time, making' the same curious noise, and when the third medicine man came to the front, breathed on his bag, and pretended to shoot the candidate, the Litter's body quivered still more violently than before. As the medicine men passed around for the fourth time, the one to lead the last time, in like manner, fell to the rear, permitting the fourth of the party to become the leader. Thus the dancers advanced, uttering their curious cry of "Ho, ho, lift, ho," louder and louder until, when a short distance before the candidate, the medicine man breathed on his bag and thrust it forward, and as he did so the candidate fell forward on his face, apparently lifeless. The magic influence contained in the medicine bag had been shot into the candidate's heart, and, being too powerful for him to bear, he became unconscious. It is the belief that if the small shell, called the kona'pamik (Cypres moneta), the sacred emblem of the Mita'wit, be swallowed by the medicine man, all he is obliged to do to transfer his power to the medicine bag is to breathe on it, the mysterious power and influence being then transmitted by merely thrusting the bag toward the desired object or person. Figure 17 rep- resents the shell used as the kona'pamik. As the candidate fell forward on the ground, Shn'- nien arose and joined his associates, and all gathered around the prostrate body. The other assisting med- icine men also came forward, and the whole number then formed two files, one on each side of the candidate, and laid on his back their medicine bags (plate vrn). Shu'nieu then chanted a few phrases, but repeated them a number of times to heighten the effect on the feelings of the audience. The following is a translation of the original phraseology: "Thus is shown to you the strength of the Mita'wit; the kona/pamik was given toMa'nlibush by Ma'atshawai'edftk (the Great Mystery), and we have it from Ma'niibush. Our children will feel its influence, and they shall receive life. Our brother, lying before us. shall have life put into his heart. We will now restore him, and instruct him how to use Ins strength.'' Then, as the chant ended, the drum which had been used by Shu'nieu was removed by the usher, and each of the medicine men stooped to get his sack. Shu'nieu then placed his hand under the candidate's forehead and raised it slightly from the ground, when a kona/pamik dropped from the candidate's mouth. After this he slowly recovered consciousness, arose, and taking the shell in his own hand he placed it Fig. 17 — Kona'pamik or emblem of the society. I 1 *'-' THE MENOMINI INDIANS [sxB.ua.li in the palm of his righl hand, and while in ;i Btooping posture, with his hand extended, he danced around in various directions toward the righl and toward the left, exhibiting the newly found object. Be danced very gently, hopping twice te fool and then