boffman] DESCENT OF CHIEFS 43 



companion mysteries named Ma'nabQsh. This is explained in the 

 tradition called The Story of Ma'nabush; or, "Ma'nabfish 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 older form of descent in the 

 female line, is not now recognized by the Menomini, 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 trilie 

 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 bear 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 ol'tener, 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 Tomah 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 in the 

 mother's line, at her death both children and personal effects were 

 transmitted to the nearest of the mother's totemic 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 

 Menomini (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. 



1 Col. Hist. Soo. of Wisconsin, vol. x, pp. ISO, 281, 1888. 



