behind the other, each carrying under his arm a sack of the skin of some favourite animal, as a beaver, an otter, or a lynx, and filled with precious and curious medicines culled from all plants. These they exhibited, and invited him to the feast with pleasing words and ceremonies. He immediately raised his head, uncovered it, and washed off his besmearments and mourning colours, and then followed them. They offered him a cup of liquor prepared from the choicest medicines, at once as a propitiation and an initiatory rite. He drank it at a single draught, and found his melancholy departed. They then commenced their dances and songs, united with various ceremonies. All danced, all sang, all acted with the utmost gravity, with exactness of time, motion, and voice. Manabozho was cured; he ate, danced, sang, and smoked the sacred pipe.
"In this manner the mysteries of the great medicine-dance were introduced.
"The Manitos now united their powers to bring Chibiabos to life. They did so, and brought him to life, but it was forbidden to enter the lodge. They gave him, through a chink, a burning coal, and told him to go and preside over the country of souls and reign over the land of the dead.
"Manabozho, now retired from men, commits the care of medicinal plants to Misukumigakwa, or the Mother of the Earth, to whom he makes offerings."
In all this the resemblance to the legend of the Homeric hymn to Demeter is undeniable. The hymn is too familiar to require a long analysis. We read
