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diff --git a/old/66509-0.txt b/old/66509-0.txt deleted file mode 100644 index 22a8458..0000000 --- a/old/66509-0.txt +++ /dev/null @@ -1,4069 +0,0 @@ -The Project Gutenberg eBook of Myths and Folk-lore of the Timiskaming -Algonquin and Timagami Ojibwa, by F. G. Speck - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Myths and Folk-lore of the Timiskaming Algonquin and Timagami - Ojibwa - -Author: F. G. Speck - -Release Date: October 10, 2021 [eBook #66509] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This file - was produced from images generously made available by The - Internet Archive/Canadian Libraries) - -*** START OF THE PROJECT GUTENBERG EBOOK MYTHS AND FOLK-LORE OF THE -TIMISKAMING ALGONQUIN AND TIMAGAMI OJIBWA *** - - - - - CANADA - DEPARTMENT OF MINES - Hon. Louis Coderre, - Minister; R. W. Brock, - Deputy Minister. - - GEOLOGICAL SURVEY - MEMOIR 71 - No. 9, Anthropological Series - - - Myths and Folk-lore - of the - Timiskaming Algonquin - and - Timagami Ojibwa - - - BY - F. G. Speck - - - OTTAWA - Government Printing Bureau - 1915 - - - - - - -CONTENTS. - - -CHAPTER I. - PAGE - -Myths and folk-lore of the Timiskaming Algonquin 1 -Introduction 1 -Wiske·djak cycle 2 - - (1) Wiske·djak pursues the Beaver 2 - (2) Wiske·djak kills the Bear and gets his head fastened - in the skull 4 - (3) Wiske·djak invites the Ducks to a dance 8 - (4) Wiske·djak anum suum urit and originates rock-weed - and red willow from the scabs 10 - (5) Wiske·djak disguises himself as a Lynx 15 - (6) Wiske·djak’s love affair 16 - (7) Ciŋgəbis 17 - (8) Remarks about Wiske·djak 20 - Timiskaming Algonquin text 20 - Free translation 21 - (9) Further comment on Wiske·djak 21 - -Timiskaming folk-lore 22 - - (1) Wi′ndigo 22 - (2) Pa·′guk‵ 22 - (3) Constellation Ursa Major 22 - (4) Northern Lights 23 - (5) Rainbow 23 - (6) Milky Way 23 - (7) White animals 24 - (8) Dwarfed animals 24 - (9) Partridge breast-bone as omen 24 - (10) Wings of birds and skulls as amulets 24 - (11) Blue bottle flies 25 - (12) Rabbits’ hair thrown into fire 25 - (13) Fish bone 25 - (14) Left-handed people 25 - (15) Bear feast 25 - (16) Legend of Iroquois Falls 26 - - -CHAPTER II. - -Myths and folk-lore of the Timagami Ojibwa 28 -Introduction 28 -Myths and tales 28 - - (1) Nenebuc, the transformer 28 - (a) The magic birth of Nenebuc and his four brothers 28 - (b) Nenebuc tempers the wind 30 - (c) Nenebuc starts travelling, anum suum castigat for - deceiving him, changes the colour of the Partridge - family, and originates rock tripe from his scabs - for the benefit of the people 31 - (d) Nenebuc prepares a feast and gets caught between - two trees, while the animals receive a distribution - of fat 33 - (e) Nenebuc gets caught in the Bear’s skull 33 - (f) Nenebuc wounds the Giant Lynx, disguises himself - in a Toad’s skin, and finally slays her 34 - (g) The Giant Lynx causes the World Flood and gathers - the animals on a raft; Muskrat dives for earth, - which Nenebuc transforms into a new world 36 - (h) Nenebuc sends Crow out, for disobedience changes - him black and Gull partly black, then retires to - the west, until he will return again 37 - (2) Nenebuc fragment 38 - (3) Nenebuc transforms the Bear 39 - (4) Wemicus 39 - (5) Ciŋgəbis 47 - (6) Beaver gives a feast 53 - (7) Tcaka·bįs 54 - (8) Aniwɔ·ye, the Giant Skunk, and the origin of Skunks 56 - (9) The man who transformed a doll into a woman and - followed her into the world above 57 - (10) Ayas·e and the origin of Bats 62 - (11) Origin of the Constellation Fisher (Ursa Major) 63 - (12) The young Loon 64 - (13) The Giant Pike 65 - (14) Lynx and his two wives 67 - (15) Story of Seal Rock in Lake Timagami 68 - (16) Rabbit, Lynx, and Fisher 68 - (17) Snaring the Sun 69 - (18) Homo Excrementi 69 - (19) The origin of Snakes 71 - (20) Muskrat warns the Beaver 71 - (21) Story of a hunter 72 - (22) A Timagami story 73 - (23) Story of a fast runner 73 - (24) The hunter and the seven Deer 73 - (25) Story of a conjurer 74 - (26) Legend of Obabika lake 76 - (27) Iroquois pictographs 76 - (28) An Iroquois legend 76 - - -Timagami folk-lore 78 - - (1) Telling stories in summer 78 - (2) Foretelling sex of child to be born 78 - (3) How to bring rain 79 - (4) Northern Lights 79 - (5) Milky Way 79 - (6) Rainbow 79 - (7) Whippoorwill’s cry 79 - (8) Rain omens 79 - (9) Killing blue bottle flies 80 - (10) Finding a live mole 80 - (11) Hiccoughing 80 - (12) Children born feet first 80 - (13) Cooking squirrels 80 - (14) How to bring on a snowstorm 80 - (15) An infant warming its hands 80 - (16) Red sunset 81 - (17) Whirling buzzer 81 - (18) Divining what game is to be killed 81 - (19) Supernatural creatures:— - Pa·g·αk 81 - Me·megwe·s·i 82 - - -Appendix: Notes on Timagami folk-lore, by Neil C. Fergusson - - (1) Whisky Jack and the markings on birch bark 83 - (2) The two girls, Hell-diver, and Loon 83 - -Phonetic key 86 - - - - - -ILLUSTRATIONS. - - - Map: Hunting territories of the Timagami, Timiskaming, - Kipawa, and Dumoine bands in pocket. - Figure 1. Night set-line 66 - Figure 2. Markings on birch bark 83 - - - - - - - - -MYTHS AND FOLK-LORE OF THE TIMISKAMING ALGONQUIN AND TIMAGAMI OJIBWA. - -CHAPTER I. - -MYTHS AND FOLK-LORE OF THE TIMISKAMING ALGONQUIN. - - -INTRODUCTION. - -A few fairly typical Algonquin myths relating the exploits of -Wiske·djak were taken down in the summer of 1913 from Benjamin -Mackenzie of the Timiskaming band. He had learned them when a young man -from Algonquins near Dumoine lake [1] at the head of Dumoine river. -These versions are also current at Timiskaming, as I found by testing a -few incidents with other informants, who, however, knew only of -fragments. These myths also are not considered entirely complete. - -The trickster-transformer Wiske·djak “meat bird” is the personified -Canada Jay or “Whisky Jack” (Perisoreus sp.). He is not in the least -altruistic, though he seems to have in mind some provision for the -Indians, as appears more particularly in story number 4. For the most -part his transformations are semi-accidental. It seems hardly worth -while at the present time to comment in detail on the transformer -concept here, as it is my intention to pursue investigations further in -this general area, in which the transformer appears under various -titles. At Timagami, for instance, he is called Nenebuc or wi·ske·′; at -Mattagami, he is We·′micuze·‵hwa or Nenebuc. The name Wiske·djak and -its variants seem to be more or less characteristic of the Algonquin -bands, in which respect they resemble the Cree. [2] A secondary hero -personage here is Ci′ŋgəbis, the Horned Grebe (Colymbus auritus). - -It is important to note, in dealing with myths in this area, that the -scenes of the trickster-transformer’s adventures always lay in well -known localities within the territory of the band among which the story -is told. These vary considerably, so that the stories have to be -gathered independently from each band before any thorough comparison -can be attempted. In these myths the scene of action commences with -Dumoine lake, Ki·we·′goma “Turn-back lake.” The other geographical -references are as follows. The beaver’s cabin in the first story is a -high round-topped mountain near the lake. Then came Coulonge river and -Pembroke lakes. The Calumet chutes are below Allumette island in Ottawa -river; they are called Apwa′ganiba‵utək “Pipe rapids,” because the -stone at that place is suitable for making pipes and was there sought -by the Indians for this purpose. The big river referred to is Ottawa -river, Ki′tcisi·′bi “big river,” down which Wiske·djak’s course seems -to have been. Other general qualities of the transformer attributed to -him by the Indians were given by the informant and appear at the end of -the cycle. - - - - - -WISKE·DJAK CYCLE. - - -(1) Wiske·djak Pursues the Beaver. - -Wiske·djak was travelling about looking for adventures. He never -succeeded in anything he tried to do. He never did well and was always -hungry. In his travels he came to Ki·we·′goma “Turn-back lake” (Dumoine -lake). Now he even had no canoe, but he was a great swimmer. When he -came to Ki·we·′goma, he found it even too big to swim, so he started to -walk around it. He wanted to hunt beaver. On one side of the lake, he -came to a round, high mountain that looked like a beaver-lodge. In -front of it he found deep water, just as there is in front of a beaver -lodge. And a little way off shore was a little island with many -grasses; just as the beaver provides a winter supply of greens for -himself near his lodge, so this island he supposed to be the beaver’s -winter supply and the mountain his lodge. Wiske·djak wanted to get this -great beaver, but did not know how to get at him. Then he thought of -draining the lake, so he went way around to the lower end and broke -away the dam so that the water would run off. Soon the water began to -go, and Wiske·djak lingered about, waiting for it to get low enough to -get at the beaver. Pretty soon he took a nap. When he woke up, it was -rather late and he hurried back to the mountain only to find that the -beaver had gone. Now he thought the beaver might have escaped over the -dam with the water, so he started back, and sure enough he saw the -beaver going over the dam. “Now,” said he, “I lost my beaver.” He -followed hard after him and had lots of trouble to keep up. - -He followed him past Coulonge river and Pembroke lakes. But when the -beaver reached Calumet chutes, he was afraid to go through and took to -the portage. Then Wiske·djak saw him and chased him harder over the -portage. When he got to the lower end, he lost sight of the beaver and -started back up river (Ottawa river). When he got to the upper end of -the portage, he saw fresh tracks. “Well,” said he, “there has been -somebody here. I wonder if I could trace him. We might have something -to eat.” Then he followed the track to the lower end of the portage -where he had already been, but nobody was there. So he went back to the -upper end of the portage and there saw more fresh tracks leading to the -lower end. These he followed to where he had been twice before, but saw -no beaver. He then discovered that they were his own tracks he had been -following and gave it up. The tracks back and forth can be seen plainly -to-day imprinted in the stone of Calumet portage, which the Indians -call Wiske·djak tracks. After this he started off on another trip. - - - - -(2) Wiske·djak Kills the Bear and Gets his Head Fastened in the Skull. - -Wiske·djak was always in trouble. One time he was going along the shore -of a big lake carrying a big pail. He felt very hungry and was looking -for something to eat. Pretty soon he saw a lot of clumps of high-bush -cranberries and commenced to eat from one little clump to another. Then -he remembered his pail. Said he, “If I could pick my pail full, I would -have a good supply to last me a long while.” So he began filling his -pail, and as he went on he got into some big clumps. Suddenly he saw a -big Bear sitting down among some bushes, every little while rubbing his -eyes and picking out his paws as though something was hurting his eyes. -Wiske·djak watched him a while and thought how nice it would be to kill -him. What a big supply of food he would have then to fill his pail -with! So he went up to the bear and said, “Hello, Bear! What’s the -matter with you?” The Bear answered, “Oh! my eyes are so sore, and I -can’t see where to go. I just wish somebody would help me.” “Well, come -along with me. I will help you. I know where to get some fine medicine -that will fix you up all right.” “Very well,” said the bear. - -Wiske·djak led him off to a big bunch of cranberries. There he gathered -a lot of berries and crushed them in his hands. Then he told the Bear -to open his eyes so that he could put the medicine on. “It may hurt you -when I put this medicine in, but it will cure you, so don’t mind it.” -Then Wiske·djak began to rub the cranberry juice into the Bear’s eyes. -The Bear began to roar and tear around with the pain, making a great -time. “But never mind,” said Wiske·djak. “It may hurt, but it will cure -you.” In the meantime he hunted around and got two big stones, and -while the Bear was blinded with the pain, began pounding him on the -head with the stones. He had a hard fight all over the berry-patch, but -finally succeeded and killed the Bear. Then Wiske·djak went back to -where he had left his pail and got his knife. He skinned the bear and -cut him up. He put some of the pieces into his pail to make a bouillon. -Then he got sticks and made a fire for the cooking. Next he got some -birch bark peeled off and cleaned a big space near the fire, spreading -the birch bark to put the meat on. He stuck the pieces of meat on sharp -sticks. When they were well roasted, he spread them on the bark to cool -off before eating them. He left the bear’s head for the last, then he -began to eat lots of the bear’s fat and the meat. He had a great big -pile of it. He sat down to enjoy his meal. - -Now, just as he was ready to begin, the wind began to blow a little, -and at the same time from above came a little cry, “Whun!” He looked -around, because it bothered him, but could not see anything, so he -started to eat again. Then the same little cry sounded again, “Whun!” -and he stopped to look around, but couldn’t see anything. The third -time he started to eat, the same cry sounded, and then he got up and -hunted for the cause, for it bothered him and was spoiling his good -time. When he looked up, he saw a tree that had been blown down, -resting in the crotch of another tree over him that rubbed when the -wind blew and made this noise. Said Wiske·djak, “You had better stop -that noise until I get through eating. I don’t like it at all.” “Oh!” -said the tree, “I have to do it. I can’t stop it.” Whenever Wiske·djak -started to eat again, the wind blew a little. Then Wiske·djak climbed -the tree and put his hands in between the tree and the crotch to stop -the rubbing, and when the wind blew a little the space spread and -closed again. It pinned his hands in the crotch and held him fast. “Let -me go! Let me go!” he begged of the tree. “I must get down to my meat.” -But the only answer he got was, “No,” and there he stayed. - -Pretty soon when he looked down, he saw a Squirrel come and take some -of his meat. He shouted for him to go away without any success. Next -came the Marten, then the Fisher, then some Wildcats, then Ravens, and -in fact all kinds of animals came and began to eat up his supply of -meat. He tried to drive them away, but couldn’t. The more he shouted at -them, the more they danced and sang and ran off mocking him. They -carried away all his pieces of meat to their dens, but didn’t touch the -pail of grease. By the time all the meat was gone, a little breeze -arose and the tree let him go. When he got down, all was cleared away. -There were not even bones enough for bouillon. There was only the -grease in the pail. “Well,” said he, “I’ll have grease anyway.” - -The Bear’s bladder was hanging in some willow trees where he had thrown -it when he had cut him up. And he went over and filled the bladder with -the grease, so that he could cool it. He tied the neck of the bladder -so that it would hold the grease. “Now,” said he to himself, “even if -they have taken all my meat and bones, I’ll have the grease. I’ll just -tie it by a string to a stick and let it float in the river until it is -cool, and then I’ll make a good meal of that anyway.” So he tied the -bladder of grease to a stick and let it swing in the current of the -river to cool it. A Muskrat came along. “Kwe, Muskrat! Where are you -going?” said Wiske·djak. “Oh! anywhere,” answered the Muskrat. “Well, -then, come work for me,” said Wiske·djak. “Come, tie this bladder on -your tail and swim further out in the deep water where it is cold and -cool it for me. Don’t swim too fast and go easy or you might break the -bladder and spill my grease.” “All right,” said the Muskrat, “I will do -it for you and you will tell me how fast to go.” Then Wiske·djak tied -it to his tail and the Muskrat started off with it. He made a plan -meanwhile. The Muskrat swam way out. “Hold on,” said Wiske·djak, -“you’re going too fast.” But the Muskrat swam farther and when he got -far enough, he snapped the string with his tail, broke the bladder, and -dove out of sight. The grease spread all over the water. Wiske·djak -cried and ran out into the water and tried to scoop up the grease in -his hands to save some of it, but it all escaped him. - -When he had lost his grease, he thought of his bouillon, and went back -to his pail, but when he got there, he found that the Wolverine had -come and eaten it all up. Then he searched about to see if he could -even find a small bone. There was not a thing left. After a while he -saw a string of little ants going back and forth from under a log. “I -wonder what they are doing,” thought he. “Maybe they have something -hidden under there.” He followed them and looked under the log, and -there were the ants eating away on the Bear’s skull, devouring the -brains. “If I could get in there myself, I could get some of those -brains,” said he. He tried different ways to reach in, but could not -get at it. “If I could only put my head in that hole, I could eat some. -I wish my head was as small as a snake’s head, then I could get it in.” -Then his head began to get small like a snake’s head and he poked it -inside the skull and began eating a great snack. He licked the skull -clean and said, “Well, I had a meal. Now, if I could only get up and -out, I would be all right.” But when he tried to get his head clear of -the skull, he could not, because his head had turned back to its -original size and was fast inside the skull. He couldn’t see where he -was going. - -Then he sat down on a log, thinking what to do next. “If I knock my -head against a rock, I might break my own head.” Then he thought of the -Indians and started off in search of a camp to get help. He was blinded -by the skull and could not see where he was going. Soon he banged -against a tree. “What’s your name?” he asked of the tree. “Maple,” was -the answer. “Well, I’m in high ground. I won’t find any people camping -way up here.” Soon he banged against another tree. “What’s your name?” -he asked. “Beech,” was the answer. “I’m still in high ground,” said he; -“I must strike lower ground.” Soon he banged against another tree and -asked its name. It answered, “White-pine.” “Still in high ground,” said -he, “but getting lower.” The next tree he bumped against proved to be a -red pine. “Still in high ground. No Indian camp here.” At last he -banged against a balsam and then a spruce. “I am getting on low ground -now,” said he. Pretty soon he got into ragged bush and struck a -rough-bark tree. “What’s your name?” he asked. “Cedar,” said the tree. -“Aha! Now I’m in low ground and may strike a camp at last.” He went on -and soon got into very tight bush and struck an alder. “Aha! Now, I am -close to a lake. I will soon find a camp.” Next he got tangled up in -knee-high twigs. He asked them what their name was and they told him -willows. He said, “Am I near a lake?” “Yes,” they answered. “Can you -see people?” “Yes, up at yonder point there is a camp,” they answered. -“Is it far?” he asked. “No, not far,” said they. So he went on and got -into something still lower. “What’s your name?” he asked. “Grass,” was -the answer. Now he walked on and got into water, deeper and deeper. “If -the people would only see me, I would be all right,” said he. Next he -started to swim. He splashed about and made a noise to attract the -people if any were about. Suddenly he remembered about the skull on his -head and said, “If the people see me, they might think that I’m a bear -and try to kill me.” So he swam on. - -Sure enough the Indians saw him. They recognized Wiske·djak by his -antics and thought he was trying to play some trick on them, so they -laughed about it and quietly paddled up close to him. They pretended -they thought he was a bear and made out as though they were going to -kill him. Wiske·djak swam as hard as he could for his life. “Hand me my -axe,” said one of the Indians, “till I kill him.” “Stand aside till I -shoot him with my arrow,” said another. “Hurry up, paddle hard or we’ll -lose him,” said a third. They all kept shouting and making a great -pretence to get after him, all the time laughing at Wiske·djak and -splashing with their paddles as though trying to keep up with him. -Wiske·djak all the time struggled ahead in great fear, expecting any -moment to be killed. At last he got across the lake on the other shore -and his feet struck bottom. He landed on a flat rock with the Indians -behind him. Suddenly he slipped and fell on his head. The bear skull -cracked and fell off and left his head free. Then he saw the Indians. -“Don’t shoot! Don’t shoot!” cried he. “I’m Wiske·djak.” Then he took to -the bush and escaped. - - - - -(3) Wiske·djak Invites the Ducks to a Dance. - -Wiske·djak was always hungry. One time, in the autumn of the year, he -noticed the flocks of ducks flying south and how fat they were. Then he -made up his mind to try and get some for a good supply against the -winter. He decided to make a big dance among the birds in the autumn -and to invite all the ducks and geese to come, so that he could kill -them. Then he set to work and built a big wigwam and cleaned a nice -place around the outside. He built a little fire in the middle of the -wigwam and fixed a nice space all around it for the dance to take -place. Then he made his door of birch bark, so that the centre stick, -which keeps the bark spread, extended over the ends of the bark and -kept it from opening inwards. Now, everything was about ready, so he -went to see a Duck and said to him, “Soon, now, you will be going away -south to be gone all winter and not to come back until next spring. It -will be a long time before I will see you again, so I want to get up a -dance for you all. You go and invite all your friends—the Ducks, the -Geese and the others who go south.” “All right,” said the Duck. - -So he got ready and went back to his wigwam to wait for the company. To -help invite the birds, he sat down in front of it and got his drum and -rattle and began singing a song of invitation. - -As the ducks came flying by overhead, they heard his song and came down -to join the party. He sang his song and told them, “You are going away -to be gone until next spring, and I won’t see you for a long time, so I -want to get up a dance for you all, before you go.” A lot of them came -down and he gathered a crowd outside. Then he said, “Now, let us go -inside and have our good time,” and he opened the door and they all -went in. Then he fixed the small fire in the middle so that it would -just give enough light to see a little. “Now,” said he, “you must obey -the rule of this dance and do whatever you are told when you hear the -order.” He sat down on one side of the fire near the door and they all -began dancing around. They got well mixed up before long—the geese, -ducks, loons, and all kinds of birds, and Ciŋgəbis [3] was there too. -When he got them warmed up to the dance, they all got mixed up and soon -Wiske·djak said, “Now, you must all close your eyes and not open them -until I give the word.” Then they obeyed and kept on dancing with their -eyes closed. Then, while their eyes were closed, Wiske·djak got up and -began wringing the neck of one after another. The noise of the dancing -prevented them from hearing what he was doing. - -Pretty soon, Ciŋgəbis began to suspect that Wiske·djak was moving -around, so he danced over into a dark corner where Wiske·djak could not -see him and opened one of his eyes a little to peep out. There he saw -Wiske·djak going among the dancers, wringing their necks, and he called -out, “Wiske·djak is killing you! Fly!” Then they opened their eyes and -saw what was happening and took wing and flew away. But little Ciŋgəbis -was way up in the corner. When the birds rushed for the door, Ciŋgəbis -got there last. Wiske·djak jumped at him and gave him a kick behind -that knocked him out of shape. Then he kicked him out of the door and -cried, “Now go, you little rascal.” Ciŋgəbis flew off. Ever since then -he has been out of shape. His feet are so far back that he cannot walk -on land. Wiske·djak did not eat the ducks he had killed after all. He -was a curious lad, that Wiske·djak. (I wasn’t with him any longer. I -left him there.) [4] - - - - -(4) Wiske·djak Anum Suum Urit and Originates Rock-weed and Red Willow -from the Scabs. - -Now Wiske·djak went on after he had kicked Ciŋgəbis. He saw the flocks -of birds rising in the sky and flying overhead for the south to where -it is warmer. When he lost sight of them, he went back into his wigwam -and looked over what birds he had killed. He wondered how he could cook -them best, so they would taste good. Then he made up his mind to build -a big fire outside his wigwam. When he got the fire well started, he -got a stick and sharpened its point; then with this he loosened up the -ground all around and under the fire. When the fire burned down, it -left the sand red hot round about, and the holes too. Then, where the -holes were, he stuck the fowl head-first with their feathers all on -just as he had killed them, leaving their feet sticking out above the -ground. Then he put on more fire to roast them well in the hot sand. He -stayed up part of the night tending his fire, until he grew drowsy. -“Now,” said he, “I’ll take a little sleep while my birds are cooking in -the sand.” But he grew uneasy lest somebody might come while he was -sleeping and steal his birds. Now Wiske·djak had the power to make -anything answer him when he spoke to it, no matter what it might be. So -he decided to lie down in a clear space facing the lake where people -would come in a canoe if any were around. He lay down ano suo lacui -adverso, resting on his knees and elbows. “Now,” declared he, “I’m -going to have a little sleep. You watch and tell me when you see any -Indians, if they should come in a canoe. Wake me up if you see -anybody.” So he went to sleep. After a while anus ejus clamavit, saying -that an Indian was coming. Wiske·djak jumped up and looked around -everywhere, but could not see anybody. So he lay down again and ano suo -idem dixit ut antea. But just as he was going to sleep, anus iterum -clamavit, saying that a canoe was approaching from around the point. -Wiske·djak jumped up again and looked all around, but he could not see -any canoe. He then grew angry and anum suum vehementes objurgavit and -warned it not to tell any more lies, as he wanted to go to sleep. Then -he lay down and fell asleep again. - - - -Now this time there were some Indians coming around the point in a -canoe and they saw the smoke from Wiske·djak’s fire on the shore of the -lake. Seeing something strange-looking near the fire—they could not -well make out what—they paddled near. As they drifted quietly in shore, -looking sharp to see what curious creature it might be, they came quite -close. One of the Indians said, “Look out, it might be Wiske·djak up to -some more of his mischief.” So one of the men went ashore and said, -“I’ll go see who it is and what he is doing.” Then he went up the shore -to where Wiske·djak was crouching asleep and looked at him. He then -found out who it was, Wiske·djak, and saw the fire burning, but -couldn’t see anything cooking. But at last he examined the fire-place -and saw the fowls’ legs sticking out of the sand around the fire. He -stepped closer to the fire and saw that they were the legs of all kinds -of ducks and geese. Then he went down to the water and told the rest of -the men what he had found. Said they, “We will all go up and take -Wiske·djak’s ducks and geese out of the sand and play a trick on him.” -So they got out of the canoe and took their paddles. They dug up all -the fowl with the paddles and twisted the legs off them. The legs they -stuck back in the sand just as Wiske·djak had placed them. They then -took the ducks and geese and started off as fast as possible before -Wiske·djak should wake up and see them. - -Pretty soon Wiske·djak did wake up, as he had slept enough. He got up -and looked about. Nobody was around and things looked quiet. “I guess -my food is pretty well cooked by this time,” said he. Then he pulled up -one of the duck legs from the sand, and ate the meat on the shank. He -went all around pulling the fowls’ legs out of the sand and eating -them. “They are very well done to pull off so easily. Oh, they must be -nice and tender!” thought he. The only thing he noticed was that the -legs came very freely from the sand. “They must be very well cooked to -come out of the sand so freely.” He took a digging stick and commenced -to dig them out. He commenced shovelling away the sand where one of his -ducks was, but found the hole empty, and he dug all around in the sand -but found they were all taken away. He could not find one bird. At last -he got tired of searching and then ano suo dixit, “So I thought I left -you to watch for me while I was asleep!” Et anus [5]respondit, “When I -was watching for you and woke you up, you were not satisfied. You gave -me a scolding. So when the Indians did come, I thought I would leave -you to do your own watching.” - -Then Wiske·djak grew angry and planned anum suum castigare. He got wood -and made another big fire. He got it burning well until there were a -lot of red coals. “Now,” ano suo dixit, “I’ll give you a little -punishment for letting my ducks and geese go to the Indians.” He went -over to the fire and straddled his legs over the fire-place, sitting -over the red coals. Anum suum paulum urere incepit ut eum castigaret, -but he stood the pain the fire gave him. Soon his flesh commenced -sizzling, making a sputtering noise “Tsii!” as it roasted nicely. He -heard it squealing. “You can squeal all you like till you get enough of -a scorching,” ano suo dixit Wiske·djak. When he thought it was burnt -enough, he got up and started walking off. He started off to look for -something else to do, ano suo maxime dolente. - -He wandered across swamps and mountains and around lakes, suffering -with his burns. All at once he came upon a little flock of partridges -newly hatched, and their mother was away. “Kwe!” said Wiske·djak, “What -are you doing here?” “Nothing,” said the little Partridges, “just -staying here.” “Where is your mother?” asked Wiske·djak. “Away -hunting,” replied they. “What’s your name?” he asked of one. Each -little Partridge told him its name until he came to the last, the -youngest one. “What’s your name?” he demanded. “Kuckuŋge·′sįs, suddenly -frightened!” answered the little Partridge. “Oh you!” said Wiske·djak, -“what can you frighten?” Then he took a lump of soft mud and threw it -over all the young Partridges, so that he almost covered them with the -dirty mud. “What can you frighten now?” said he. Then he left and -walked along until he came to a high mountain. He was getting very sore -from his burns and anus [6]maxime doluit. When he climbed to the top -of the mountain he found a nice breeze blowing across it. He found a -high rock swept by the cooling breeze. “Now,” thought he to himself, -“if I can find a nice place on the highest of these rocks I can rest -myself and let the cool breeze cool my burns.” So he searched around -the mountain until he came to a place clear of trees where there was a -great chasm below, hundreds of feet deep, with a nice cool breeze -coming over. Here he lay down right on the edge where most of the -breeze was. He found the wind very good. He got relief from his -suffering burns. His pains had been so bad and he had walked so far -that he was very tired and sleepy. Soon he was fast asleep on the brink -of the cliff. - -By this time the old Partridge had got home to his young and found them -all covered with black mud. The old Partridge said to his young, “What -has happened to you? Where did you go? Anywhere?” “No,” they answered, -“nowhere.” “Well, what did this?” he asked. “Well, Wiske·djak came -along to-day after you went away. He commenced asking us questions and -we answered him as well as we could. He asked us our names and we all -told him. But one, our youngest brother, was the last to be asked, and -when he told his name Wiske·djak got angry and said, ‘What could you -frighten?’ Then he got mud and threw it over us and left us in this -mess.” So the old Partridge was angry. He cleaned the young ones up, -washed and dried them, and gave them their food which he had brought -back for them. Then he asked them which way Wiske·djak went and they -showed him the direction. Then the old Partridge took the trail the -little ones showed him and followed Wiske·djak across the swamps, over -the mountains, and around the lakes. He tracked him to the big high -mountains. He kept on until he reached the high rock of the cliff, and -there he saw Wiske·djak lying on the edge of the rock sleeping soundly. -The old Partridge went alongside of him on the upper side of the rock, -above him. He spread his wings and went right up close to Wiske·djak’s -ears, and shouted, screeched, and clapped his wings. Wiske·djak woke up -with a start and jumped up. He saw something above him making a -terrible noise and took such a fright that he fell over the edge of the -rock. “Now,” said the old Partridge, “you will know better what -Kuckuŋge·′sįs is now.” - -So poor Wiske·djak tumbled down the cliff, banging and sliding on his -hind-quarters, and scraped all the scabs off his burns. When he fell to -the bottom of the rocky cliff, he lay stunned for some time, but after -a while he arose. He started to crawl away on his hands and knees. Soon -he saw a lake at the bottom of the cliff. His sores pained him very -badly. Thought he to himself, “There’s a nice lake; now I’ll go down -there and cool myself in the water.” He started crawling toward the -shore. Before he came to the edge of the water there were a lot of low -willows he had to crawl through. As he went over them, he looked back -where he had come and saw all his blood from the sores stuck on to the -willow twigs. Then said he, “Now you young willows will be called ‘red -willows’ from this time on. And when the Indians get short of tobacco -they will cut you and scrape the bark off you and dry you and use you -to smoke for their tobacco.” He looked up higher toward the rocks where -he fell down. There he saw his scabs sticking to the rocks where he had -stuck, some large, some small. Said he to the rocks, “You will hold on -to these scabs. Don’t ever let go. And when the Indians are hard put to -it for something to eat, you will give them some of my scabs and tell -them to wash them in cold water and boil them with rabbit meat or any -kind of meat or fish. It will furnish them with fine soup, those small -ones. And now the biggest scabs—you can tell them that if they have any -kind of oil they can oil them a little and roast them before the fire -and that it will give them good nourishment when they are hard put to -it for something to eat.” So from that time the Indians have used red -willow bark to smoke and the “rock weed” to eat when they have needed -them. [7] By this time anus Wiske·djaki magnopere doluit and he thought -he would go into the water for a while and cool his burns. - -So I had some travelling to do and I left him there, and I don’t know -where he went. - - - - -(5) Wiske·djak Disguises himself as a Lynx. - -One time in winter Wiske·djak was going along and fell upon an Indian’s -trail. He followed the tracks of the snowshoes and soon came to a place -where the Indian had set his rabbit snares. Wiske·djak saw the rabbits -in the snares. He followed on and finally came to where a Lynx was -caught in a snare. He thought it was a very curious looking creature. -The Lynx’s eyes were bulging out from being choked in the snare, and -his teeth showed. Now Wiske·djak admired the Lynx’s bulging eyes. -“Don’t you think your eyes are very pretty?” he asked the Lynx. “No, -not very,” answered the Lynx, because every thing living or dead had to -reply when Wiske·djak asked it a question. Wiske·djak was very eager to -get pretty eyes like the Lynx’s, so he made a fire and roasted the poor -Lynx to get its skin off. Then Wiske·djak took out his own eyes and -pulled the Lynx’s skin on over his own head, so that the bulging eyes -of the Lynx fitted into his own eye sockets. - -Then Wiske·djak went on his travels, very well pleased with his looks. -But he found out that with the Lynx’s eyes he could only see well at -night. So after a while he became dissatisfied with the new eyes, but -he had thrown his own away, so he had to make the best of it. He could -only travel at night on account of his new eyes. So he had to make his -living on rabbits, stealing them from the Indians’ snares. They were -all he could get. One day, as he was going along, he stopped and looked -at his tracks. Then he discovered that his paws were big and broad and -so spread out when he walked that they resembled snowshoes. They were -so broad that he could walk over the snow without snowshoes. So he went -on. - -One day he decided to watch the Indians, so he sat down on a log near a -hunter’s path and waited for someone to come along. He waited all night -and part of the day. Finally some Indians came along the path to visit -their rabbit snares. As they passed they found the rabbits stolen from -all their snares, but they did not mind it very much. Some time after, -one of the Indians’ little children came along the trail and saw -Wiske·djak with his big face and bulging eyes sitting on the stump. The -child ran back to camp and told his parents that he saw a big wildcat -with bulging eyes staring at him from a stump. Then the father of the -child took his “arrow-head club,” [8] and went to where the child said -he saw the wildcat. Then he started clubbing Wiske·djak to kill him. -The fight was getting pretty bad, when Wiske·djak cried out, “Hold on, -hold on! it isn’t a lynx, it is Wiske·djak that you are pounding to -death!” And Wiske·djak tore off the lynx skin, and pitched it away. -Then he took to the bush. That’s the last I saw of him. - - - - -(6) Wiske·djak’s Love Affair. - -Wiske·djak never got married to a woman. But he pretended to get -married. One time he dressed himself like a woman, with skirts, and -tried to deceive a young man, so that he thought Wiske·djak was his -wife. Wiske·djak pretended to be jealous of the man when he went away. -The other people knew that it was Wiske·djak all the time and laughed -to themselves and made fun of the pair. The young man lived with -Wiske·djak for some time, thinking it was his wife. But the other -people made fun of the young man so much that at last he left -Wiske·djak. Several times he got young men to live with him as their -wife, but at last they all left him and he went away by himself. He was -a queer fellow, that Wiske·djak. He never got married because he would -not be bothered with a woman, as he had to be travelling all the time. - - - - -(7) Ciŋgəbis. - -Ciŋgəbis was a remarkable fellow, a wonderful diver who could stay -underneath the water all day if he wanted to. He was married and lived -with his wife’s people. One time he had some kind of a dispute with -them and they would not give in to him. So he said he would go away. As -it was winter time, there was a water hole in the ice on the lake, and -he went down and slid into the water and disappeared. His relatives -spent all day hunting for him along the shores, thinking he might come -up along the edge, but he did not. Then they went home and gave him up. -In a few months, when his wife’s brothers were out on the lake in their -canoe, they spied a little duck swimming a long way off, and paddled up -to him. This was Ciŋgəbis. When they got near, they recognized him and -asked him, “Are you not Ciŋgəbis?” “Yes,” said he. “We thought you were -drowned. Are you coming back again?” “No,” said he, and fluttered his -wings and sank out of sight, leaving only his bill above the water, -which they could not see. This time he stayed under all day, and when -night came, he left the country. His wife’s people thought he was -either dead or gone. - -Then Ciŋgəbis travelled to another village, where he heard there was a -beautiful girl. When he saw her all dressed up in fine clothes, new and -beaded, he wanted to marry her, and asked her parents for her. “Who are -you?” they asked him. “I am Ciŋgəbis,” said he. “Why, we heard you were -drowned,” said they. “It is not true. Here I am. I am Ciŋgəbis and -alive.” “You cannot be Ciŋgəbis, because there is only one Ciŋgəbis, -and we heard he was drowned. But if you are, you cannot marry the girl, -because you have another wife.” Now Ciŋgəbis wanted the girl and stayed -in the camp. He would not leave. So that night they put one of the -girl’s brothers to sleep alongside of him, so that he could not -secretly get to the wigwam where the girls slept. During the night he -talked with the brother and told him that he would show them how he -could stay under water if they would give him the girl. The next -morning the young man told his parents about it and they talked it -over. They thought it might be good for their boys to know how to stay -under water, and at last gave their consent. So they gave Ciŋgəbis the -girl, and the next day went out on the lake to see him dive. The whole -family got in the canoe and they paddled out to the middle of the lake. -“Now,” said he, “let me out here.” Then he slid into the water and with -his body stiff sank slowly until he was out of sight. Then he struck -out under water and reached the shore where he hid under some rushes, -just leaving his bill above the water. His nostrils were at the end of -his bill, so he could breathe with only a bit above water. They waited -for him half the day and, though the water was calm, could not see him, -so they gave him up and went home. That night he came back, to their -surprise. - -They planned to go out again the next day and see him dive again. The -next day they went out and Ciŋgəbis dove again and swam among some -reeds. He got under one lying flat, and pushed it just a little above -the water so that his nostrils were out of water, yet covered by the -stem of the rush. There he stayed a couple of hours out of sight. When -they were about to leave again, Ciŋgəbis shouted, “He! Here I am. Can -you see me?” They looked all around but could not see him. Then he came -up in sight and went back to the canoe. He explained how his nostrils -were out at the end of his bill and how he got under the reeds and hid -there. Then he explained how in the winter time he could dive through -an air hole in the ice and swim to where the rushes grew up through the -ice, pull down one of the stalks, and put his bill in the opening and -get all the air he wanted. Said he, “I can stay there a week or a -month, if I want, only I get hungry. Then I dive to the bottom and eat -some little mussels and things on the bottom and come up to the hole -again. In that way I can get along under the ice all winter if I like.” -That is how he did. - -Now, before long, his first wife’s family heard that Ciŋgəbis was alive -and living with another woman. They got angry and began to conjure to -bring sickness upon his new wife and her family. When his new wife and -her people heard of this, they were angry at Ciŋgəbis and wanted him to -go away. But he would not consent. At last he made an offer, because -his mother-in-law wanted her daughter to leave him. He told them that -he would give up his new wife and her family if they would succeed in -getting her away from him unknown to him. When they heard this, they -began planning. For a whole year they thought of different plans. At -last the old mother-in-law said she had a plan, and told everyone in -the family to help her get up a big dance and invite all the people to -come. Ciŋgəbis was very jealous of his wife and had his camp apart from -the others, lest some man might take a fancy to his wife and take her -away. His jealousy was known everywhere and he never let her out of -sight. Knowing this, the old mother-in-law made her plan. She sent a -special invitation to Ciŋgəbis and his wife and told her sons to try to -get him to come. Now Ciŋgəbis suspected some trick and told his wife -not to go to the dance. “If I have to go, you must stay here at home -and not move away from the wigwam.” - -When the night of the dance came, they got everything ready—the drum -and rattles, and everybody was coming from every camp. They prepared a -kind of drink out of boiled bark and herbs with tobacco juice in it, -that would make people dizzy when they drank it. Ciŋgəbis did not want -to go to the dance at first, but everybody coaxed him until he started. -But he told his wife to stay at home and not leave for anything. Now -this was just what the old woman depended on, because she knew how -jealous Ciŋgəbis was. When the dance began, everybody began drinking -some of the strong herb liquor and it went to their heads and made them -feel good, and dizzy. The old woman told her sons to keep Ciŋgəbis well -supplied with the drink and not to let him leave until late. She then -waited until the dancing was well started and everybody was warmed up -to it. Then she quietly slipped away when she saw that Ciŋgəbis was -dancing hard and feeling good with the drink. He had almost forgotten -about his wife and what might happen. The old woman went off into the -woods to where there was a dead spruce stump that was full of ants. She -cut off the stump and got a piece about the length of a person. The -ants are asleep in the cold of night and will not rouse when disturbed. -The stump she took with her to Ciŋgəbis’ wigwam and quietly called to -her daughter inside. “Come, daughter, I have come to take you home away -from Ciŋgəbis,” she whispered. “You get up out of bed and leave -everything as it is.” “All right,” said the girl, and she packed up a -few of her things and came out. Then the old woman took the stump full -of ants in and put it beneath the rabbitskin blanket, covered it up -just like the girl’s figure sleeping there, and the two then fled to -the mother’s camp. - -Ciŋgəbis stayed late at the dance. He drank a great deal of the liquor -and got pretty dizzy before he thought about going home. At last he -left the dance and started for his wigwam. He entered quietly. “Are you -asleep?” he asked of his wife. There was no answer. “Aha! that’s good,” -said he. “I’ll let her sleep and then there will be no danger of her -being carried away tonight, as I am very sleepy with my weariness and -cannot keep awake to watch her tonight. That’s good; she is sound -asleep.” And he felt her blanket and found what he thought was her -figure beneath the rabbitskin. Then he lay down quietly beside her, so -as not to awaken her, and pretty soon was fast asleep. - -Before long some of the ants got warmed up by his body and began -crawling over him. “Oh! what’s that crawling over me! Do you know what -it is that is creeping over us?” he asked his wife, and gave the stump -another poke with his elbow. No answer. “Well, you are asleep yet. But -that’s good. There won’t be any danger of your walking about the camp -attracting the other men while I am asleep. But oh! how those things -bite. I wonder what they are!” Then he dozed off again and was awakened -again by the ants stinging him. He managed to bear it all night, and in -the morning woke up suddenly, all bitten up. He jumped up, threw off -the rabbitskin blanket, and instead of his wife there lay the old -rotten spruce stump swarming with ants. - - - - -(8) Remarks About Wiske·djak. - - -TIMISKAMING ALGONQUIN TEXT. - -wiske·djak wi·′egiskenda‵go zi′gobαn igi·′bi· -Wiske·djak was always doing mischief, it is said, in his lifetime - -wi·′gipəmaʻtαzi·matc anicəna′bi mɔ·′jak ano′tcke·‵gon - living among the Indians, always everything - - ogi·′jini‵gwuna‵dji·an wi·′djini‵cəna′binʻ i′yanotc mɔ·′jαk -doing what he could teasing his countrymen Indians. Everywhere always - - ki·′bəba‵ma·‵dəzitc e′ji· ani′cənabe·ka‵nik ki·bəba′ndə -going about during his life wherever there were Indians. Going about - -mi·′gucka‵djiatc wi·′djənicəna‵bi owi·′etenda‵go zi′gobαn - teasing his countrymen. He was funny, it is said, - - sa′wi·na‵nawe i·yeja′nawe ega -at the same time to have him about for all that. He had - -u·jo′dji·ma‵nəs·ik mɔ·′jαk ki·gmita′zəga·‵mɛ·tc kenowekwa·′s·e - no canoe; always he walked about the land a great distance, - - ki·′bəba aye′ja ke′gatʻ enigu′kʻkami·gaʻgⁱ -going here and about there. Almost travelled over the whole world - - ak·i′ŋg ki·no′ndaga‵newe ki·ʻbəba mi·gu′cka‵dzitc -on earth. We heard tell of him going about doing mischief. - - kaye′gaʻk·i‵nəge‵gon ogi·′gəcki‵t·on tci·a′nəmit·aʻgʷət·o‵tc -He had everything so that it would answer him when he spoke to it; - -miʻti′g·onʻ nibi·′ awe′ʻsi·zα‵nʻ ano′tc awi·′αnʻ awe′gwe‵nəc·əʻnʻ - trees, water, animals, and all other small creatures - -ogi·′nəkwe‵ʻtaʻgonʻ i·gαno′nac mi·′sαmini‵k teba′dji·mα‵k -would reply to him when he spoke. That is as much as can be told - - wiske·djak. -of Wiske·djak. - - - - -FREE TRANSLATION. - -Wiske·djak was always doing mischief in his lifetime among the Indians, -so it is said. He was always doing everything he could to plague his -countrymen, the Indians. He spent his life going about everywhere where -there were Indians, to tease them and play mischief among them. Because -he was so funny, it was thought good to have him going about in spite -of his mischief. He had no canoe, so he always walked about, going -great distances here and there and everywhere, until he had travelled -almost all over the world, where he was heard of doing his mischievous -pranks. He had the power to make everything in creation answer him when -he spoke to it; trees, water, animals, and all the other little -creatures would reply to him when he spoke. That is all that can be -said of Wiske·djak. - - - - -(9) Further Comment on Wiske·djak. - -Wiske·djak, “meat bird,” was a great mischief maker. He was always a -roamer, always hungry. He used to visit from one family of Indians to -another, but he never liked to stay long with one, so soon he would -move away and go near other people. He was always looking for trouble -and got it too, but in spite of all he was never killed. Indeed, nobody -ever wanted to kill him, even though he was causing so much mischief, -because the people liked to have him around. So he never came to an -end. All of Wiske·djak’s pranks were done at different times long ago, -not all one after another at one time, as it might seem. He is still -living somewhere, but he is very quiet now, as we don’t hear of him -doing anything new nowadays. - - - - - - - - -TIMISKAMING FOLK-LORE. - - -(1) - -Wi′ndigo: a man-eating creature who roams through woods devouring -luckless victims. He is believed to have commenced as a hunter who -became lost in the bush, and lost all his provisions and clothing. Then -he preyed upon anything he could find, like an animal. - - - - -(2) - -Pa·′gukʻ: a creature of bones, a skeleton, that clatters through the -forest, making a great rattling and squeaking noise. When this is -heard, it is understood as an omen that some friend will be lost. -Pa·′gukʻ is accounted for by the story of a hunter who got starved out -in the bush. Before he died he wished that his life and the strength of -his flesh might be transferred to his bones. He got his wish, and his -strength went into his bones when his flesh fell away. Whenever he -wished, he could fly through the air as though on wings. - - - - -(3) - -The constellation Ursa Major (Great Bear or Dipper) is called wədji·′g -“fisher” or “black cat” (Mustela pennanti). The four main stars of the -group form the body of the animal; the stars trailing behind (the -handle of the dipper) represent the fisher’s tail, the bend showing the -bent tail of the animal. The story accounts for the presence of the -fisher in the sky, relating how the various animals tried to reach the -north star, but eventually froze to death. The fisher is still trying -to reach it and he is the nearest, but he only keeps going round and -round it (representing the revolution of the constellation about the -North Star) without being able to get there. - - - - -(4) - -The Northern Lights are called wa′t·e “illumination” (reduplicated -wawa′t·e is “lightning” from thunder). They are caused by the waves -splashing against the rocky shores of the northern seas (James bay), -which produce a sort of reflected glow. The seething noise which is -sometimes heard when the aurora is visible is attributed to the -grinding of the rocks and gravel along the shore of the sea driven by -the action of water and wind in the north. - -The Indians here think that within two days after the aurora is seen -they will get a heavy wind storm. They also state that wild geese -require a day and a night to reach Lake Timiskaming from James bay when -they migrate, thus showing the speed of the wind by comparison. - - - - -(5) - -The Rainbow is called wədα′dgwanəbi·sanʻ “forms from the water,” since -the phenomenon is believed to be caused by the mist from breakers on -some great body of water, just as a rainbow will appear above the spray -along the seashore or hanging in the mist above some waterfalls. - - - - -(6) - -The Milky Way is bine′s·imi·k·αnʻ “bird’s path,” because it is by the -Milky Way that the fowl and birds follow their northward or southward -course in their migrations. It guides them southward in the autumn and -back again in the spring. Less frequently the Milky Way is called -dji·ba′imi·k·αnʻ “spirit path” over which the spirits of the dead are -thought to journey. - - - - -(7) - -To see a white animal is a sign of bad luck to a hunter. “Once a man -went hunting. After he had been travelling all day and taken a few -animals, he saw a bear that was half black and half white. Then he said -to himself, ‘I must not hunt any more this trip. If I do, some harm -will come to my family.’ So he went home.”—“If a hunter sees an albino -animal he must stop hunting or evil will befall him or some member of -his family.” - - - - -(8) - -To find a dwarfed animal is an omen of misfortune. “Once two men were -out on a long hunting trip. Soon after they had begun trapping, they -found a dwarfed beaver in one of the traps. It was not small because it -was young, but they could see it was an old one, but much undersized. -When the older of the two men saw this, he said, ‘We must go home at -once and give up hunting because something is wrong at home.’ Although -they had been gone only a short time, they turned back, and when they -got home, they found that one of his sons was dead and that the family -was waiting to bury him.” - - - - -(9) - -To foretell what kind of animals will be killed the next day by men -just before going hunting, a partridge breast bone is burnt or scorched -before the fire. The shape of the scorched portion suggests, by a vague -resemblance, the form of some animal. - - - - -(10) - -The tips of the wings of birds that are killed for food are preserved -about the camp for good luck, or, as they say, “to ask for more luck.” -Some hunters also preserve the skulls of all the game they kill. “If -they throw these parts of the animals away, they won’t be able to find -what creatures they may look for afterward.” - - - - -(11) - -If blue bottle flies are killed it will bring rain. - - - - -(12) - -If, in winter, rabbit’s hair is thrown into the smoke of a fire, as it -rises in the heat toward the sky, it will cause snow the next day. -Children are scolded when they do these things at the wrong time. - - - - -(13) - -In the body of a fish are various bones which the Indians liken to -different utensils and tools in the hunter’s outfit. There is a gun, -spear, bow and arrow, knife, paddle, sled, snowshoe, awl, etc. This is -merely a saying. - - - - -(14) - -Another idea is that a “left-handed person is clever, because he fools -people by the way he does things.” - - - - -(15) Bear Feast. - -The following description of the ceremony attending the eating of a -bear is based on the accounts of three participants. - -When a bear has been killed, the families in the neighbourhood assemble -at a camp conveniently near. The hunter who has killed the bear becomes -the host of the occasion, which is called mα′gwαce·‵ “feast.” Slabs of -birch bark are spread upon a clear space of ground to serve as a sort -of table. The carcass is then butchered, the head being cut off, -including the first vertebra, the long piece of breast fat is also cut -off with the head, so that the two remain together. The head with this -mass of breast fat is then put into a separate cooking vessel. Then the -birch bark slabs, often 12 feet long, forming the cover of some wigwam, -are covered with the cut up portions of the meat. Birch bark dishes are -placed for each participant on the bark, with extra dishes for the -gravy. The grease from the cooking vessels is then collected and put -into a separate vessel to cool, so that it will be thick enough to -drink. When the meat has been boiled properly, all the guests are -seated at their places around the bark spread. Often they have a dance -around it at this time. Before they begin to eat, the chief goes around -to each guest and with a big wooden spoon, holding about a cupful and a -half, gives each a spoonful of grease. Then they begin to eat. - -When the feast is about half through, the chief gets up and decorates -the bear’s head with bright coloured ribbons about six inches long -attached to little cedar sticks about four inches long, with their ends -split to hold the ribbons. These ribbon streamers are stuck into the -fat and about the head. Then the head itself is impaled on a stick and, -carrying this in his hand, the chief dances twice around the company, -singing a tune to a burden of syllables. After this performance the -chief plants the stick with the head upon it in the middle of the -spread before all the guests, where it is left. Then they finish -eating. - -After the feast the oldest and most venerable man in the camp is -presented with the head and the attached breast fat, which he may -either take home or distribute over again to the company. After the -feast is over the chief must go around and consume what grease is left. -This is to demonstrate his capacity as a man and hearty eater. After -all is over, the lower jaw bone is tied to the skull in its proper -position and black stripes are painted on the skull. This is then put -on the stub end of a branch of a tree facing from some prominent point -toward the river or lake, near the water’s edge. Here it can be seen by -passers by as a reminder of the place and occasion of the bear feast. - -The Indians themselves can give little comment on the meaning or reason -of this ceremony, except that it is done from respect to the bear and -satisfaction in securing a bountiful supply of meat. It belongs to the -variously expressed series of bear rites widespread among the northern -tribes. - - - - -(16) Legend of Iroquois Falls. - -Once long ago a war party of Iroquois came north into this country to -fight the Indians at Abitibi. On the way they captured an old woman and -took her with them to guide them. When they were on Abitibi river they -drew near the big falls there without knowing it. The old woman was -made to stay in the first canoe. When she knew they were nearing the -falls she slowed up so that the flotilla of canoes became bunched. The -approach to the falls is very much concealed. All of a sudden they -found themselves upon the brink of the falls, and before they could -help themselves they all went over. The old woman was lost with the -rest in saving her people from being massacred by the Iroquois. [9] - - - - - - - - -CHAPTER II. - -MYTHS AND FOLK-LORE OF THE TIMAGAMI OJIBWA. - - - -Introduction. - -In the following pages are presented the myths and items of folk-lore -related by various informants through Aleck Paul, the second chief of -the Timagami band of Ojibwa. I present them without any comparisons -with other mythologies at this time, as we may expect before long to -have more northern Algonkian mythology available for study and -analysis. - - - - -(1) Nenebuc, the Transformer. - - -(a) The Magic Birth of Nenebuc and his Four Brothers. [10] - -There were two people living, a man and his wife, who had an only -daughter. When she was twelve years old, the age of puberty, she was -taken over a hill and was kept there in a camp alone for twelve days, -neither eating nor drinking, in order that she might have a dream. [11] -If she should eat or drink, she would have no dream. If, while she was -dreaming, a panther came alone, she would be very strong. So her -parents kept her there. The girl dreamed of the sun, so she could not -look at the sun any more, for if she did so, she would have to go away -from her parents and live with the sun. When the girl had had this -dream, she went back to her parents and her father asked her, “What -have you been dreaming?” “I am very sorry, but I have dreamed of the -sun, so I cannot ever look at the sun again,” replied his daughter. -“Well, now it is too bad, but you mustn’t look at the sun,” said her -father. “You stay here all the time. Don’t look at the sun, that’s -all.” - -The girl used to get water at the shore and stay there a long time. One -day in March, she went to the water hole, broke the ice and looked into -the water. In so doing, she made a mistake, for there was no cloud in -the sky and the sun was shining brightly near the horizon, so that, -early in the morning, she looked at the sun. [12] She brought the water -back in a birch bark pail and placed it inside the wigwam, but she -could not sit down. “What is the matter?” said her father. “Why, I -looked at the sun,” answered his daughter. “Well, good-bye, you’ve got -to live with the sun now,” said her father. Then the girl and her -parents shook hands and she went away to live with the sun, and is -there yet. Before she went away she said to her father, “You will see -your grandchildren before long.” Then she told him to put his wooden -dish upside down before the fire and to leave it there four days and -four nights and to look under it every morning. Then she went to live -with the sun. - -So the old man put the dish upside down before the fire. The first -morning he lifted the edge of the dish, looked under, and there he saw -Nenebuc, the child of the sun, sitting. The next morning he did the -same thing and he saw Nenebuc’s brother sitting with him. He kept doing -this the third, fourth, and fifth mornings, until there were Nenebuc -and his four brothers all sitting under the dish. Then the old man -picked up the dish. One of the brothers, the second brother, had horns -on his head and the old man said to him, “You won’t stay here. You go -to the west.” Then he sent one brother to the east, one to the south, -and one to the north. So Nenebuc, the eldest of the five, was left. The -old man told him to attend to the world and to keep the winds going -just right lest the water get stagnant and bad. Then Nenebuc stayed, -and his four brothers started to the four parts of the earth. - -One day Nenebuc asked his grandfather, “Where have I been born? Had I a -mother like other people?” His grandfather would not tell him, but his -grandmother told him that he had been found. This appeared queer to -Nenebuc and he thought to himself, “The other people have mothers, but -I have none. I must find out.” So he took a whetstone and, scraping it -on a rock, he asked it, “Have I any mother?” “Yes, you have a mother,” -replied the whetstone and then it told him his story. Then Nenebuc told -his grandfather, “I have a mother and four brothers besides. The -whetstone told me so.” - -Soon Nenebuc began growing larger and he thought it strange that he had -not been sent out into the world like his brothers, so he asked his -grandfather for what reason he had kept him. His grandfather told him -that he had kept him at home so that when he became old and feeble -Nenebuc would be able to help him, cut wood for him, and hunt for him. -This satisfied Nenebuc and he used to help his grandfather in many -ways, spearing fish for him in calm days, hunting for him, and doing -many other things. He never got into any mischief and he grew very -fast. - - - -(b) Nenebuc Tempers the Wind. - -One summer Nenebuc was unable to get fish for the whole summer on -account of the high winds. The people almost starved, and then Nenebuc -became very angry. He did not like to see his grandfather starving and -his anger was aroused against the West Wind for blowing so much. So he -told his grandfather that he was going to kill the West Wind for this, -but the old man said to him, “Don’t kill him. Make him let the wind -blow a while and then stop, so that everything will be all right, but -don’t kill him.” “Well, I won’t be long away and I’ll punish my -brother”, replied Nenebuc. - -So he went away and finally met his brother, the one with the two -horns, who lived in the west. Nenebuc hammered him soundly with a club -and broke one of his horns. This hurt him, but did not kill him. Then -Nenebuc said, “Don’t blow so hard any more. You don’t care for your -grandfather, but I do and I fear he and the people will starve.” Then -he arranged things with his brother and went back. After this he went -fishing and found it calm with only a little puff of wind now and then. -Then the West Wind told his three brothers not to blow, for if they did -Nenebuc would come and kill them. The winds became frightened at this -and did not blow at all, and because of this the water grew thick and -stagnant and Nenebuc was unable to fish. Then his grandfather said, “We -are going to die. There is no wind and the water is bad. Did you kill -the West Wind?” “No,” said Nenebuc. “I will go and see him and tell him -to send the wind once in a while, not too often but just right.” So -Nenebuc went to his brother, the West Wind, and said to him, “I came -here to tell you that I want a little wind once in a while, but not too -much.” Then everything was arranged satisfactorily. Shortly after this -Nenebuc’s grandparents died and were heard of no more. [13] - - - -(c) Nenebuc Starts Travelling, Anum Suum Castigat for Deceiving Him, -Changes the Colour of the Partridge Family, and Originates Rock Tripe -from his Scabs for the Benefit of the People. - -Now Nenebuc grew up and was alone. He was a man and began to travel. He -knew all kinds of things concerning the trees, the world, and -everything which his grandfather had taught him. He set out on his -first journey and went toward the mountains. In one day’s walk he -climbed over three great mountains, something that no man could do. -When he reached the top of the first mountain he found a goose and -killed it. In like manner he killed a goose on the tops of the second -and third mountains. Then he went down to the lake below. He was very, -very tired from his first day’s journey. He made a fire with his -bow-drill [14] and put his geese in the sand, which he had heated to -bake them in. He buried them with their legs sticking out. He lay down -by the fire and ano suo dixit to watch the geese while he slept, so -that no one would steal them. Just as he was dozing off to sleep, anus -ejus dixit, “Somebody’s coming for your geese!” and Nenebuc jumped up. -Sed anus ejus eum deci piebat. It did this three or four times. At last -Nenebuc grew angry. He took a club and anum suum percussit and told it -not to do that again. Then he went to sleep. Some people came along and -stole the geese, but left the legs sticking in the same place. - -When Nenebuc awoke, anum suum interrogavit, “Did any one come?” “I -don’t know,” anus ejus respondit. “As soon as you fell asleep, I slept. -I don’t know.” Nenebuc then pulled up the legs of the geese and found -nothing else. “It’s well cooked,” said he. He made a big fire. “Now -I’ll punish you,” ano suo dixit and he held it over the fire. -“Tcį·′įį!” clamavit anus ejus. “You can cry all you want to. I’ll -punish you,” said Nenebuc, ano suo strepitum urendi faciente. He didn’t -feel the burns then. Then he started walking. - -Next day he felt a little sick and anus ejus scabi osus fuit. In -walking he got turned around and saw his own tracks. “Somebody’s passed -here,” he said to himself, when he saw them. Then he saw some kind of -meat lying on the ground, and he tasted it. “Somebody had some meat -here,” he said. Then the little bird Gitci·′gi·‵tci·gane‵cįc [15] -(Tom-tit) cried out, “Nenebuc scabies suas edit!” “Oh no, those are not -my scabs. Some old woman passed by and left some dry meat,” said he. -But at last he discovered se scabies suas edisse, but even then he -didn’t care. He kept on walking and felt very sick. - -By and by he came upon a brood of young partridges and said, “Where is -your mother?” “Our mother is away,” said they. “What’s your names?” -They answered “Kαckuŋge′s·i” (“Jump out and frighten”). Nenebuc turned -around upon hearing this and super totam familiam defaecavit. Up to -this time the Partridges had been white, but after this they have -always been brown. - -Then Nenebuc went to a high bluff near by. He was tired, sick, and -hungry, and he lay upon the bluff sleeping. Partridge came home and -said to his young when he saw what Nenebuc had done to them, “Who did -this?” “A man came along and asked us our name and, when we told him -‘Kαckuŋge′s·i,’ super nos defaecavit. He said he wasn’t frightened by -us.” And so the young Partridges told their father where Nenebuc had -gone. The old Partridge followed his tracks until he came to where -Nenebuc lay on the cliff. He saw him lying right on the edge, so he -walked up slowly to him and then suddenly buzzed his wings, and Nenebuc -jumped up and fell over the cliff. As he slid down, anum suum in -lapidibus scabit and all the scabs rubbed off. As he lay on the ground -he saw the scabs and said, “These Indians will call this wa·′kwαní [16] -and when they go hungry they can make soup for themselves, these -Ojibwa, forever.” Then he was cured. - - - -(d) Nenebuc Prepares a Feast and Gets Caught Between Two Trees, While -the Animals Receive a Distribution of Fat. - -After this Nenebuc began travelling again. One time he feasted a lot of -animals. He had killed a big bear, which was very fat and he began -cooking it, having made a fire with his bow-drill. When he was ready to -spread his meat, he heard two trees scraping together, swayed by the -wind. He didn’t like this noise while he was having his feast and he -thought he could stop it. He climbed up one of the trees and when he -reached the spot where the two trees were scraping, his foot got caught -in a crack between the trees and he could not free himself. - -When the first animal guest came along and saw Nenebuc in the tree, he, -the Beaver, said “Come on to the feast, Nenebuc is caught and can’t -stop us.” And then the other animals came. The Beaver jumped into the -grease and ate it, and the Otter did the same, and that is why they are -so fat in the belly. The Beaver scooped up the grease and smeared it on -himself, and that is the reason why he is so fat now. All the small -animals came and got fat for themselves. Last of all the animals came -the Rabbit, when nearly all the grease was gone—only a little left. So -he put some on the nape of his neck and some on his groin and for this -reason he has only a little fat in those places. So all the animals got -their fat except Rabbit. Then they all went, and poor Nenebuc got free -at last. He looked around and found a bear’s skull that was all cleaned -except for the brain, and there was only a little of that left, but he -couldn’t get at it. Then he wished himself to be changed into an ant in -order to get into the skull and get enough to eat, for there was only -about an ant’s meal left. - - - -(e) Nenebuc Gets Caught in the Bear’s Skull. - -Then he became an ant and entered the skull. When he had enough he -turned back into a man, but he had his head inside the skull; this -allowed him to walk but not to see. On account of this he had no idea -where he was. Then he felt the trees. He said to one, “What are you?” -It answered, “Cedar.” He kept doing this with all the trees in order to -keep his course. When he got too near the shore, he knew it by the kind -of trees he met. So he kept on walking and the only tree that did not -answer promptly was the black spruce, and that said, “I’m -Se·′se·ga‵ndαk” (black spruce). Then Nenebuc knew he was on low ground. -He came to a lake, but he did not know how large it was, as he couldn’t -see. He started to swim across. An Ojibwa was paddling on the lake with -his family and he heard someone calling, “Hey! There’s a bear swimming -across the lake.” Nenebuc became frightened at this and the Ojibwa then -said, “He’s getting near the shore now.” So Nenebuc swam faster, and as -he could understand the Ojibwa language, he guided himself by the -cries. He landed on a smooth rock, slipped and broke the bear’s skull, -which fell off his head. Then the Ojibwa cried out, “That’s no bear! -That’s Nenebuc!” Nenebuc was all right, now that he could see, so he -ran off, as he didn’t want to stay with these people. - - - -(f) Nenebuc Wounds the Giant Lynx, Disguises Himself in a Toad’s Skin, -and Finally Slays Her. - -He had his bow and arrow with him, and as he went along he saw a great -snake. [17] He shot it with his arrow. He came to a big lake with a -nice, sandy shore, where he saw Lions [18] (mici·′bizi‵w “giant -lynx”). He couldn’t shoot them with his arrow as they were too far -away, nor was there any place where he could hide himself until they -came to sun themselves by the shore, when they felt too cold in the -water. Finally he hit upon a plan. He took some birch bark from a -rotten stump, rolled it into a hollow cylinder, and placed it, like a -wigwam, near the shore. He got inside and made a little hole in the -bark through which to shoot and kill the Lions. - -When the Lions saw the thing on the beach, they grew curious to find -out what this strange thing was on the beach that was not there the day -before. So they sent a big snake to twist around it and to try to upset -it, but the snake did not succeed in doing this, for Nenebuc stood too -firm. So the Lions came ashore upon the sand and Nenebuc shot one of -them with his arrow—a she-lion, the wife of the Lion chief. He did not -kill her, but wounded her badly in the side, and the flint arrow point -stayed in the wound. She was very badly wounded and went back to a hole -which led to a cave in a big rock where she lived. [19] Nenebuc was -sorry that he had not killed the Lion queen. - -As he went along the shore, the next morning, he heard someone singing -and shaking a rattle. Nenebuc stood there wondering and waiting, and -pretty soon he saw an old woman making the song. So he went across to -see her, and when they met, he asked her, “What are you doing?” “I’m a -doctor,” she answered. “The queen of the Lions has been shot by Nenebuc -and I am going to cure her.” She didn’t know that it was Nenebuc to -whom she was talking, for she was too old. So Nenebuc told her, “Let me -hear you singing. Is that what you are going to do to cure her?” “Yes, -I will sing and then pull out that arrow.” The Lions had sent for her -at the foot of the lake to cure the queen. Nenebuc picked up a club and -killed her, saying, “You are no doctor (macki·ki·′winini‵k·we -‘medicine-person woman’) at all.” Then he discovered that she was no -person at all, but a big toad (omα′kαk·i·‵). So he skinned her and put -on the skin. The skin had a hole in the groin, and as he had no needle -to sew it up with, his scrotum hung out when he put it on himself. This -did not worry Nenebuc, for he thought, “It will be all right, unless -they notice me too closely.” So he walked past the cave in which the -Lions lived and kept singing and rattling all the time. - -When the young lions heard him, they said, “There’s the old medicine -woman coming.” They were very glad to think that their mother would be -cured. So they opened the door in the rock and Nenebuc went in, and one -of the daughters came to meet him and said, “Come in, old woman.” They -were very much pleased. Nenebuc said, “Don’t shut the doors. Leave them -open, as the queen needs plenty of fresh air!” [20] Then he said, “I’m -hungry. I’ve had a long walk and I’m tired.” Then they gave him a good -meal first. While he was eating, he sat with open legs and the children -cried out, “Look at the old woman with testicles hanging out!” But the -older ones told them to be silent, as they thought some old women had -testicles. - -When he had finished eating, Nenebuc said, “Don’t watch me. I’m going -to pull out the arrow point. You will hear her suffering and me -singing, but don’t look until you hear her stop suffering. Then she -will be cured, and the arrow point will be out. So don’t look, for I am -going to cure her.” Then he began rattling and singing, and, as he did -so, he shoved the arrow point farther into the wound of the queen in -order to kill her. When she yelled, her people thought that the hurt -was caused in pulling it out. At last one of the little lion children -peeped and saw Nenebuc pushing the arrow farther in. He told his -sister, “That’s Nenebuc himself inside!” Then Nenebuc ran outside and -the Queen Lion was dying. Nenebuc had difficulty to clear himself. He -pulled off the toad skin and tried to climb up the rock. - - - -(g) The Giant Lynx Causes the World Flood and Gathers the Animals on a -Raft; Muskrat Dives for Earth, which Nenebuc Transforms into a New -World. - -As soon as the queen died, a giant stream poured out of the cave and -the lake began rising. “That is going to flood the world and be the -end,” said Nenebuc. So he cut trees and made a kind of raft. [21] So he -had his raft ready, and the end of the world came. He couldn’t see any -trees, water covered everything, and he made the flood. He saw all -kinds of animals swimming toward his raft and he took them on. “Come -on, come on,” he cried, “and stay here.” For he wanted to save them, so -that after the flood there would be all kinds of animals. The animals -stayed on the raft with him for a long while. Some time after this he -made a rope of roots and tied it to the Beaver’s tail, telling him to -dive and to try and reach the land underneath. He knew the water would -get lower afterwards. The Beaver couldn’t reach the land and he came up -to the surface of the water again. - -Seven days after this he allowed the Muskrat to try and bring the land. -Muskrat dove and they waited for a long time, but he didn’t come up. -This Muskrat doubled up and put his nose into the hair of his breast -which enabled him to breathe by the bubbles clinging there. By doing -this he could rest and dive still deeper. At last he used up all the -air in his breast hair and could only grab a little piece of mud. Then -he started up to the surface of the water, but drowned before he -reached the raft. Nenebuc pulled the Muskrat in and he still was -holding the mud. Nenebuc said, “I am going to dry this. As soon as it -is dry, you can all run around again and have this world.” So he dried -it, but not entirely, and that is the reason why some parts of the -world are swampy and wet, while others are dry like this. So the -animals had the earth again and the world was made. - - - -(h) Nenebuc Sends Crow Out, for Disobedience Changes Him Black and Gull -Partly Black, then Retires to the West, until He Will Return Again. - -Nenebuc knew the world was round like a ball, but he didn’t know how -large it was. He was sitting down, tired. So he said to Crow, “Go fly -around the world and don’t eat until you come back again. If you do, we -will know it.” Crow at that time was white. Crow had to do as he was -told, because Nenebuc was chief of all men and animals. So Crow started -and flew and flew along the salt water beach. Soon he became very -hungry and wondered how far he was away from Nenebuc. One morning he -was flying along the shore and he saw an old dead fish. He was so -hungry that he tasted a little bit of it, and finally made a meal of -it. When he finished eating, he found he had turned black. This is the -way Crow became black. - -When Crow reached the place from which he started out, he found Nenebuc -and all the animals waiting for him. He told Nenebuc that he had eaten, -and then Nenebuc said to Gull, “You go try. Do the same and don’t eat -until you come here.” So Gull went. When he got to the same place at -which Crow had felt hungry, Gull felt hungry. One morning he saw the -same dead fish. He thought, “Well, I mustn’t eat it, for if I do, I’ll -be as black as Crow.” He took one mouthful and started flying. When -Gull returned, Nenebuc could see a little black on his wings, so he -said, “Gull has had a mouthful too.” - -Then he told Owl, “You go and try to go around the world this time. If -you eat, you won’t change colour but remain the same colour as you are -now. But if you eat, you won’t come back here.” So Owl started flying. -He came to the same lake, saw the dead fish and finished it. He ate a -good meal and never returned. [22] But he didn’t change colour. - -Then Nenebuc let all the animals go from the raft. He started west and -is there yet, lying on his back, singing and hammering at his wigwam -poles, in place of drumming, all the time. He will stay there until he -gets up again three years before the end of the world, when he will -travel all over the world to see the animals and the Ojibwa again. He -will not die until the end of the world. - - - - -(2) Nenebuc Fragment. [23] - -Once the Goose met Nenebuc and gave him two wings. He told him that if -he flapped them he could fly with them, but that he must not look -downwards while he flew. So Nenebuc took the wings and began flying. -When he got very far up, he wondered how high he was and looked down. -Then he tumbled down and down until he fell into a big hollow stump -where he couldn’t get out. Soon two girls came along with an axe to get -some wood and began cutting at the hollow pine in which Nenebuc was. -They cut a hole and Nenebuc kept quiet, for he was hoping they would -free him. When they looked in the hole, they saw his belly and they -pulled out a hair. They went back to camp and told their father, “Here -is a porcupine quill we found in a tree.” The old man looked at it and, -laughing, said, “That’s not a porcupine quill, that’s a hair from -Nenebuc’s groin!” - - - - -(3) Nenebuc Transforms the Bear. [24] - -Nenebuc in his tracks encountered the great Bear that killed and ate -the Indians—so many of them that they feared they would all be killed. -So Nenebuc went to the Bear and said, “You are eating so many of the -Indians that they will all be gone soon. Now I am going to make you -small and harmless.” Then he made him into the Squirrel and turned the -Squirrel into the Bear, and the Bear, now in Squirrel’s shape, felt so -badly that he cried until his eyebrows turned grey. That is the reason -why to this day squirrels have grey eyelids. - -“Now,” said Nenebuc, “what will you eat?” The Bear, now a Squirrel, -said he would continue to eat people, but he was so small that he could -not do anything. “That is good,” said Nenebuc. “Now you can’t do any -harm to the Indians. But you had better change your food. Just run up -that black-spruce tree and taste the acorn seeds and then see whether -you want to eat people any more. You are too small to eat people as you -used to do.” So the Squirrel ran up the black-spruce tree and tasted -the sweet seed of the cone. He liked it so well, it tasted so sweet, -that he chose this for his food and said that he would not want -anything better any more. That is his food to-day. - - - - -(4) Wemicus. - -Wemicus had a very large family. Many of his children had married the -different animals who lived in various parts of the surrounding -country. By and by he had nearly all kinds of animals for his -sons-in-law, and there were still a great many children left in his -family. When winter came, Wemicus was unable to support his family, as -there were too many of them. They were all living in one wigwam. - -One day Wemicus said to his wife, “We are all very hungry. I might go -and see one of our sons-in-law; he might have some food.” Next morning -he started out. Wemicus always tried to imitate the actions of -everybody he saw. When he reached the home of his son-in-law Ninicip -(Black Duck) he saw that he also had a large family. Ninicip was inside -of his wigwam, and when he saw Wemicus coming, he told his wife, “You -had better begin to get ready for company and boil water in the stone -pail.” Then he jumped up upon the cross poles in his wigwam [25] and in -vas lapidum sub se [26] defaecavit, telling his wife to stir up the -contents of the pot. Wemicus apparently saw nothing of this. Then one -of the children of Ninicip took spoons and, dipping them in the pot, -said, “Soup, soup, soup, rice soup.” Wemicus tasted the soup, thought -it tasted good, and decided that after this he would make soup in the -same manner. - -The next morning, when Wemicus started for home, he was given some rice -soup to take home to his children. Before leaving the wigwam of -Ninicip, however, Wemicus had purposely left behind one of his mittens. -One of the children saw the mitten and Ninicip’s wife sent the child to -return it, bidding him not to go too close to Wemicus but to throw him -the mitten. The child did the bidding of his mother and, when the -mitten was thrown to Wemicus, he said, “Ask your father to come and see -me,” and he named a certain day. On the way back home Wemicus thought, -“I wonder what this soup tastes like when it is cold. I must try it. My -children don’t need any of it, so I might as well eat it all.” So he -ate all of the soup. When he reached his wigwam he said, “Ninicip and -his family are starving also. To-morrow he will come to see us and -perhaps he will bring us something. We had better fix up our wigwam.” -Then they fixed up the wigwam in the same manner as that of Ninicip. -The next day Ninicip came and they gave him the best place. Wemicus -said to his wife, “We’ll get ready to eat now. Put some water in the -stone pail.” “There is no use putting any water in the pail,” answered -his wife, “we have nothing to cook.” “Well, bring the pail, anyway, and -get some spoons,” said Wemicus. When the water began boiling, Wemicus -jumped up on the cross-poles, in vas defaecavit, all over his children -and the inside of the wigwam. Then Ninicip went out. His wife scolded -Wemicus, saying, “You always do something like that. You must have seen -someone do that.” Then Wemicus kept quiet and everything had to be -cleaned up. The wife then invited Ninicip to come in again and he told -her that he would fix up the meal. Igituo interum in vas defaecavit and -they had good rice soup, and everyone, even Wemicus, had a good meal. -The following morning Ninicip made soup for the family again and then -went home. Soon Wemicus and his family were starving again and Wemicus -said, “I must go and see my son-in-law, Muskrat. He lives not far -away.” “All right,” said his wife and Wemicus set out. When he had -almost reached Muskrat’s home, the little Muskrat children called out, -“Our grandfather is coming.” Wemicus told Muskrat that he was starving -and Muskrat said to his wife, “You had better make a fire in the hot -sand.” So the fire was made, and Muskrat went out with a big sack made -out of hide and returned with the sack full of ice, which he dumped -into the hot ashes. Wemicus expected that it would explode but it only -cooked nicely. Wemicus wondered what it was. Soon Muskrat said, “We are -ready now,” and they took off the sand and there were a lot of nicely -baked potatoes. Wemicus thought that was an easy way in which to -live—just to get ice for potatoes. - -Next morning Wemicus started out for home and left his mitten behind as -he had done with Ninicip. Muskrat’s wife sent a child after him and -told the child, “Don’t go too close to Wemicus. He’s always in -mischief.” Everything happened as before. The child threw the mitten to -Wemicus and Wemicus sent an invitation to Muskrat to come to his home -the next day. As Wemicus went on his way he had some potatoes which -Muskrat had given him for his family. Half way home he rested and -thought he would eat the potatoes, as they looked very good. So he ate -every one. “I am the one who works hard,” he said to himself. “My -family can wait until Muskrat comes.” When he reached home he told his -wife, “Muskrat is also starving. I brought nothing. Muskrat is coming -tomorrow to see us.” Next day Muskrat came and they put him on the -opposite side of the wigwam. Wemicus said, “We have nothing much, but, -wife, make a fire in the hot sand.” The wife answered, “I suppose you -saw somebody else do something. Don’t you try any more mischief.” But -he made his wife make the fire. He then went out and returned with the -sack full of ice, which he dumped on the fire. The sack blew up all -over everybody and put out the fire. Then his wife said, “I suppose you -saw someone do that again.” She made another fire and Muskrat said, -“Give me that bag.” He went out and brought back the sack full of ice, -dumped and buried it in the fire, and, after a while, they got the -potatoes. All of them had a good meal. The next morning, before Muskrat -left, he got them another bag of potatoes. - -Wemicus does not work, although his family is so large. Well, pretty -soon the whole family was starving again. Then said Wemicus, “I must go -and see Meme (pileated woodpecker), my son-in-law.” He went into the -bush and when he reached Meme’s wigwam he found a large white pine in -back of it. He noticed that Meme had a sharp pointed nose. He saw that -Meme had not much to live on, but nevertheless Meme told his wife to -get the cooking pail ready. Then Meme began climbing the pine tree, -which was at the back of his wigwam, and began pecking in the trunk -with his nose. Pretty soon he came down with a raccoon. [27] When -Wemicus saw this, he thought, “That is a great thing; I must try it.” -Meme burned off the hair and cleaned the raccoon, and shared the meat -on a stick to each one. Wemicus received the best part, as he was the -grandfather. - -The next morning they had another raccoon to eat. Then everything -happened as before. Wemicus was given a raccoon to take home. He left -his mitten behind, and sent an invitation to Meme to visit him the next -day. On the way home Wemicus thought to himself, “I wonder how this -raccoon tastes cold.” So he ate the entire raccoon. When he got home, -he told his wife that Meme was starving but that he was coming to visit -them the following day. They put the wigwam in order and Wemicus fixed -up a big pine like that belonging to Meme and cut two pieces of wood, -which he pointed and shoved into his nose to imitate Meme. When Meme -came along he saw Wemicus sitting there with sticks in his nose. -Wemicus told his wife, as usual, to prepare for supper, and she told -him that they had nothing. When she had the water boiling in the pail, -Wemicus climbed up the tree and pecked upon it in imitation of Meme. He -fell down, however, and drove the sticks into his head. He fell into -the fire, but after a while he gained consciousness. Then Meme stepped -out of the wigwam, climbed the tree, and brought down a raccoon. And -then the whole family had a good supper. Next morning Meme got another -raccoon and left it for the family, and then went home. - -Still Wemicus did nothing and the family was again in a starving -condition. Then said Wemicus, “I have some more sons-in-law and one is -close. I will go and see him; he will help me until open water. [28] I -will go and see Skunk.” So he set out to visit Skunk. Wemicus was -pretty hungry and Skunk was farther off than the rest of the -sons-in-law, but he finally reached his home. Wemicus found Skunk’s -water hole [29] and saw a great quantity of oil in it. He knew that -Skunk must have killed a great deal of game. So he went into Skunk’s -wigwam and saw a great quantity of food. Skunk said, “We don’t have -much. It is long since I hunted. But come outside.” There Wemicus saw a -piece of ground fenced in. Skunk then produced a little birch bark horn -[30] and said, “What will you have?” Skunk now blew on his horn and all -kinds of game came inside the enclosure. Skunk deinde pepedit and -killed whatever kind Wemicus wanted. They then skinned what he killed -and fried it for supper. - -In the morning Skunk said to Wemicus, “I’ll give you three shots and a -horn. You can make a fence for yourself. This horn will last forever, -as long as you don’t lose it. If you do, it will be bad.” Then Skunk -gave Wemicus three shots to be used in the future, and he did this -urinando super eum to load him up three times. He did not give him any -food, because he would be able to get enough for himself. Then Wemicus -thought, “Now I am going to do something.” As Wemicus was on his way -home he said to himself, “I wonder if it will go off!” So, just as he -was passing a tree stump, pepedit at the stump and blew it up. “That’s -fine, but I have only two more shots left,” said he. Later he tried the -same thing and then only had one left. A little while after this he saw -a big pine tree, and thought he would try a shot at this. So he blew up -the pine tree, and so used up all his shots. - -When he reached his wigwam, he showed his wife the horn which Skunk had -given him, saying, “Skunk gave me that.” Then he built a large fence of -poles. He told his wife to hold the horn and stay near by, while he got -a club to kill the game with. Then he blew on the horn and the fence -was filled with bear, deer, and all kinds of animals. Although he had -no shots left, Wemicus managed to kill one caribou, and his wife was -very happy. He cut the fat from the breast of the caribou, made a fire, -and got some grease from it. He then spilled the caribou grease in his -water hole in order to deceive Skunk and make him believe that he had a -great quantity of meat. Not long after this Skunk started out to visit -Wemicus and, on his way, he passed the three stumps which Wemicus had -blown up and knew that he had no more shots left. When he reached -Wemicus’ water hole he said, “I guess he got one any way.” When he came -to the wigwam, he found that Wemicus and his family had hardly any meat -left, so he said to Wemicus, “Come out and let me see your fence.” They -went out and Wemicus blew his horn, and inside the fence it became full -of game. Skunk pepedit and killed all of them, and then Wemicus and his -family had plenty. Skunk stayed over night and departed the next -morning. - -Wemicus had another son-in-law who was a man. This man’s wife, the -daughter of Wemicus, had had a great many husbands, because Wemicus had -put them to so many different tests that they had been all killed off -except this one. He, however, had succeeded in outwitting Wemicus in -every scheme that he tried on him. Wemicus and this man hunted beaver -in the spring of the year by driving them all day with dogs. The man’s -wife warned him before they started out to hunt, saying, “Look out for -my father; he might burn your moccasins in camp. That’s what he did to -my other husbands.” [31] That night in camp Wemicus said, “I didn’t -tell you the name of this lake. It is called ‘burnt moccasins lake.’” -When the man heard this, he thought that Wemicus was up to some sort of -mischief and was going to burn his moccasins. Their moccasins were -hanging up before a fire to dry and, while Wemicus was not looking, the -man changed the places of Wemicus’ moccasins and his own, and then went -to sleep. Soon the man awoke and saw Wemicus get up and throw his own -moccasins into the fire. Wemicus then said, “Say! something is burning; -it is your moccasins.” Then the man answered, “No, not mine, but -yours.” So Wemicus had no moccasins, and the ground was covered with -snow. After this had happened the man slept with his moccasins on. - -The next morning the man started on and left Wemicus there with no -shoes. Wemicus started to work. He got a big boulder, made a fire, and -placed the boulder in it until it became red hot. He then wrapped his -feet with spruce boughs and pushed the boulder ahead of him in order to -melt the snow. In this way he managed to walk on the boughs. Then he -began to sing, “Spruce is warm, spruce is warm.” When the man reached -home he told his wife what had happened. “I hope Wemicus will die,” she -said. A little while after this, they heard Wemicus coming along -singing, “Spruce is warm, spruce is warm.” He came into the wigwam and, -as he was the head man, they were obliged to get his meal ready. - -The ice was getting bad by this time, so they stayed in camp a while. -Soon Wemicus told his son-in-law, “We’d better go sliding.” He then -went to a hill where there were some very poisonous snakes. The man’s -wife warned her husband of these snakes and gave him a split stick -holding a certain kind of magic tobacco, which she told him to hold in -front of him so that the snakes would not hurt him. Then the two men -went sliding. At the top of the hill Wemicus said, “Follow me,” for he -intended to pass close by the snakes’ lair. So when they slid, Wemicus -passed safely and the man held his stick with the tobacco in it in -front of him, thus preventing the snakes from biting him. The man then -told Wemicus that he enjoyed the sliding. - -The following day Wemicus said to his son-in-law, “We had better go to -another place.” When she heard this, the wife told her husband that, as -it was getting summer, Wemicus had in his head many poisonous lizards -instead of lice. She said, “He will tell you to pick lice from his head -and crack them in your teeth. But take low-bush cranberries and crack -them instead.” So the man took cranberries along with him. Wemicus took -his son-in-law to a valley with a great ravine in it. He said, “I -wonder if anybody can jump across this?” “Surely,” said the young man, -“I can.” Then the young man said, “Closer,” and the ravine narrowed and -he jumped across easily. When Wemicus tried, the young man said -“Widen,” and Wemicus fell into the ravine. But it did not kill him, and -when he made his way to the top again, he said, “You have beaten me.” -Then they went on. - -They came to a place of hot sand and Wemicus said, “You must look for -lice in my head.” “All right father,” replied the son-in-law. So -Wemicus lay down and the man started to pick the lice. He took the -cranberries from inside his shirt and each time he pretended to catch a -louse, he cracked a cranberry and threw it on the ground, and so -Wemicus got fooled a second time that day. Then they went home and -Wemicus said to his son-in-law, “There are a whole lot of eggs on that -rocky island where the gulls are. We will go get the eggs, come back, -and have an egg supper.” As Wemicus was the head man, his son-in-law -had to obey him. - -So they started out in their canoe and soon came to the rocky island. -Wemicus stayed in the canoe and told the man to go ashore and to bring -the eggs back with him and fill the canoe. When the man reached the -shore, Wemicus told him to go farther back on the island, saying, -“That’s where the former husbands got their eggs, there are their -bones.” He then started the canoe off in the water by singing, without -using his paddle. Then Wemicus told the gulls to eat the man, saying to -them, “I give you him to eat.” The gulls started to fly about the man, -but the man had his paddle with him and he killed one of the gulls with -it. He then took the gulls’ wings and fastened them on himself, filled -his shirt with eggs, and started flying over the lake by the aid of the -wings. - -When he reached the middle of the lake, he saw Wemicus going along and -singing to himself. Wemicus, looking up, saw his son-in-law but mistook -him for a gull. Then the man flew over him and defecated in his face, -and Wemicus said, “Gull’s excrement always smells like that when they -have eaten a man.” The man flew back to camp and told his wife to cook -the eggs, and he told his children to play with the wings. When Wemicus -reached the camp, he saw the children playing with the wings and said, -“Where did you get those wings?” “From father,” was the reply. “Your -father? Why, the gulls ate him!” Then he went to the wigwam and there -he saw the man smoking. Then Wemicus thought it very strange how the -man could have gotten home, but no one told him how it had been done. -Thought he, “I must try another scheme to do away with him.” - -One day Wemicus said to his son-in-law, “We’d better make two canoes of -birch-bark, one for you and one for me. We’d better get bark.” So they -started off for birch-bark. They cut a tree almost through and Wemicus -said to his son-in-law, “You sit on that side and I’ll sit on this.” He -wanted the tree to fall on him and kill him. Wemicus said, “You say, -‘Fall on my father-in-law,’ and I’ll say, ‘Fall on my son-in-law’, and -whoever says it too slowly or makes a mistake will be the one on whom -it will fall.” But Wemicus made the first mistake, and the tree fell on -him and crushed him. However, Wemicus was a manitu [32] and was not -hurt. They went home with the bark and made the two canoes. After they -were made, Wemicus said to his son-in-law, “Well, we’ll have a race in -our two canoes, a sailing race.” Wemicus made a big bark sail, but the -man did not make any, as he was afraid of upsetting. They started the -race. Wemicus went very fast and the man called after him, “Oh, you are -beating me.” He kept on fooling and encouraging Wemicus, until the wind -upset Wemicus’ canoe and that was the end of Wemicus. When the man -sailed over the spot where Wemicus had upset, he saw a big pike -(ki·nų′je) there, into which Wemicus had been transformed when the -canoe upset. This is the origin of the pike. - - - - -(5) Ciŋgibis. - -At the time of which my story speaks people were camping just as we are -here. In the winter time they used birch bark wigwams. All animals -could then talk together. Two girls, who were very foolish, talked -foolishly and were in no respect like the other girls of their tribe, -made their bed out-of-doors, and slept right out under the stars. The -very fact that they slept outside during the winter proves how foolish -they were. - -One of these girls asked the other, “With what star would you like to -sleep, the white one or the red one?” The other girl answered, “I’d -like to sleep with the red star.” “Oh, that’s all right,” said the -first one, “I would like to sleep with the white star. He’s the -younger; the red is the older.” Then the two girls fell asleep. When -they awoke, they found themselves in another world, the star world. -There were four of them there, the two girls and the two stars who had -become men. The white star was very, very old and was grey-headed, -while the younger was red-headed. He was the red star. The girls stayed -a long time in this star world, and the one who had chosen the white -star was very sorry, for he was so old. - -There was an old woman up in this world who sat over a hole in the sky, -and, whenever she moved, she showed them the hole and said, “That’s -where you came from.” They looked down through and saw their people -playing down below, and then the girls grew very sorry and very -homesick. One evening, near sunset, the old woman moved a little way -from the hole. [33] - -The younger girl heard the noise of the mite′win down below. When it -was almost daylight, the old woman sat over the hole again and the -noise of mite′win stopped; it was her spirit that made the noise. She -was the guardian of the mite′win. - -One morning the old woman told the girls, “If you want to go down from -where you came from, we will let you down, but get to work and gather -roots to make a string-made rope, twisted. The two of you make coils of -rope as high as your heads when you are sitting. Two coils will be -enough.” The girls worked for days until they had accomplished this. -They made plenty of rope and tied it to a big basket. They then got -into the basket and the people of the star world lowered them down. -They descended right into an Eagle’s nest, but the people above thought -the girls were on the ground and stopped lowering them. They were -obliged to stay in the nest, because they could do nothing to help -themselves. - -Said one, “We’ll have to stay here until some one comes to get us.” -Bear passed by. The girls cried out, “Bear, come and get us. You are -going to get married sometime. Now is your chance!” Bear thought, “They -are not very good-looking women.” He pretended to climb up and then -said, “I can’t climb up any further.” And he went away, for the girls -didn’t suit him. Next came Lynx. The girls cried out again, “Lynx, come -up and get us. You will go after women some day!” Lynx answered, “I -can’t, for I have no claws,” and he went away. Then an ugly-looking -man, Wolverine, passed and the girls spoke to him. “Hey, Wolverine, -come and get us.” Wolverine started to climb up, for he thought it a -very fortunate thing to have these women and was very glad. When he -reached them, they placed their hair ribbons in the nest. Then -Wolverine agreed to take one girl at a time, so he took the first one -down and went back for the next. Then Wolverine went away with his two -wives and enjoyed himself greatly, as he was ugly and nobody else would -have him. They went far into the woods, and then they sat down and -began to talk. “Oh!” cried one of the girls, “I forgot my hair -ribbons.” Then Wolverine said, “I will run back for it.” And he started -off to get the hair ribbons. Then the girls hid and told the trees, -whenever Wolverine should come back and whistle for them, to answer him -by whistling. Wolverine soon returned and began to whistle for his -wives, and the trees all around him whistled in answer. Wolverine, -realizing that he had been tricked, gave up the search and departed -very angry. - -The girls continued through the woods until they came to a big marsh, -late in the afternoon. There they saw a big birch bark house. -Everything around the house was very clean, the poles were scraped -clean of their bark and were perfectly white, while there was neither -smoke nor ashes to be seen anywhere. The girls looked at this and said, -“The person who lives here must be very clean; we have never seen such -a clean house.” There was no dry or green wood lying around, but inside -the house they saw a fire-place and plenty of hay. One girl said to the -other, “We’d better cut a little wood.” So they cut wood and made the -fire in case the man came home late. By this time, the ice was -beginning to break. Late in the evening they heard someone crying out, -“Who spoiled my wigwam? Who made smoke and ashes?” The owner of the -wigwam didn’t know who had done this, so he came in and looked at the -two girls. He then cut all the wood. This man was Woodpecker (Meme -“pileated woodpecker”). Woodpecker made a fire of the hay, which was -beaver hay. It gave no smoke to stain the wigwam and burned as well as -wood. He brought in two nice beavers which belonged to him, and gave -one to the girls, saying, “You can have this.” He then cooked the other -one for himself. He showed the girls where to sleep and since the place -where they were to sleep was not near him, they knew that he would not -marry either of them. - -Next morning, after breakfast, he said to them, “Go! Don’t stay here. -You go that way and you will find a big river. There you’ll find lots -of people and maybe you’ll get married.” So the girls went on. They -left Woodpecker and he is there yet. They came to the big river and -beheld canoes and all kinds of people passing. First they saw White -Duck (wa′bəci·p). He was a good looking man, and as he passed them in -his canoe, the girls said to him, “Put us in your canoe, you are going -to get married sometime.” White Duck answered, “My canoe is too small. -Other people are coming; they will marry you.” And he passed on. Next -came Fish Duck (azi′k), a good looking man. They cried out, “Put us in -your canoe, you are going to get married anyway.” “No, my canoe is too -small,” replied Fish Duck. A great many people passed, but all of them -said that their canoes were too small, so the girls had to stay where -they were. The people were passing to the mouth of the creek where the -village of the chief was. At last came Black Duck (ni′nicip). He was -also nice looking. “Come over and get us; you will get married -sometime,” cried the girls. “No, My canoe is too small. Ciŋgibis is -coming soon and he will marry you.” He was going to be the last person -to pass. At last Ciŋgibis came along. - -When they saw him, one of the girls said, “He is a very ugly man, but -we will go in his canoe and, when we get to the village, we’ll get rid -of him.” So they called out to him, “Come over and get us; you will get -married anyway.” Ciŋgibis was very glad to have two wives, so he -paddled over and got the two girls. They said, “Your canoe is a very -small canoe.” “Oh no,” said Ciŋgibis, “my canoe is a magic canoe. It is -enough.” So the girls got into the canoe and they went down the stream. -By and by one girl said, “I’m getting hungry.” “Well,” said Ciŋgibis, -“not far down is a nice rock and there we will have lunch. You can pull -roots for lunch.” So Ciŋgibis and the two girls went ashore and pulled -roots and made a string out of them. “That’s enough,” said Ciŋgibis to -one of the girls. “Tie the string to my leg and I’ll dive for something -to eat. When you see the string jerk, pull me up.” They did this, and -he dove into the water. When the girls saw the string jerk, they pulled -him up and he brought with him a big beaver. They skinned and cooked -the beaver for lunch; then Ciŋgibis and his two wives continued their -journey. Soon Ciŋgibis said, “Well, we are not far from the village -now. I am going to place my caribou snare.” He meant rabbit when he -said caribou. So he placed his snares. He then told the girls, “At the -village your sister-in-law will come down to see you. Maŋg (Loon) is -the name of the chief of the village. But we won’t camp near them; -we’ll camp a little to one side.” They went down the river until they -came to the mouth, and at that point they saw the wigwams. - -All the people yelled when they saw Ciŋgibis, for he was a great man, -although he was the ugliest one among them. They cried, “Ee Ciŋgibis! -He has two wives.” So they all laughed and the sister of Ciŋgibis came -to shake hands with his two wives. Then Ciŋgibis pitched his wigwam. -Soon a man who was a second chief came to Ciŋgibis and said, “Chief -Maŋg wants to see you. He is going to have a dance tonight.” Ciŋgibis -said to his wives, “Stay here and don’t go to the dance. There are too -many nice-looking men there.” On account of this the two wives became -angry with him. Ciŋgibis put on his best clothes and went to the dance. - -By and by the wives heard drumming and fine voices singing. So they -decided to go and peep in at the dancers if Ciŋgibis should not see -them. They did this and peeped in through the bark, and there they saw -Loon singing. He was a fine-looking man with a fine voice and fine -clothes. Ciŋgibis was beside Loon, looking exceedingly ugly in contrast -to him. The wives said, “It is a shame that Loon is so good-looking.” -They then went back to camp and put two stumps in the place where they -were to sleep, covered them with blankets and ran off. - -Ciŋgibis came back from the dance and, thinking that he was sleeping -with his two wives, he lay down between the two stumps and fell asleep. -But his two wives went to sleep with Chief Loon. By and by ants began -to bite Ciŋgibis and he scolded his wives, saying, “Don’t do that.” At -last he discovered the stumps and threw them out. At daybreak he went -to the chief’s wigwam and there, sleeping with the Chief, he saw his -two wives. “You are a dead man for this!” said Ciŋgibis. - -He then went to his grandmother. “What do you want?” asked she. “I want -a chisel and a flint.” “What do you want with them, grandchild? Are you -going to be in mischief again?” said the grandmother. However, she gave -them to him, and Ciŋgibis tied two flints to his feet and placed the -chisel in the fire to make it red hot. Then he asked for some eagle -feathers (but this was a wiske·djak (Canadian Jay) feather). He got -them and placed them on his head. When the ice chisel became red hot, -the old grandmother said, “Say, Ciŋgibis, don’t do any mischief again,” -but Ciŋgibis picked up the chisel and ran away with it to the wigwam of -Loon. - -Loon always slept with his mouth open. When Ciŋgibis reached the -wigwam, he found every one in it asleep. He shoved the chisel into -Loon’s open mouth, killing him, ran off to his canoe, jumped into it, -and paddled away to his snares. He did this so that no one would -suspect that he had killed their chief. This is the reason why the Loon -always has a black mouth—from where he was burned. Ciŋgibis found a -rabbit in his snare. He placed the blood of the rabbit in some hay and -tied the hay to his stomach. - -When he returned to the camp, the people were mourning for Loon. -Ciŋgibis came in slowly. The second chief said, “Ciŋgibis will be very -sorry when he hears that Chief Loon is dead. He was his great friend. -We must tell him before he arrives.” Then the people called to -Ciŋgibis, “Ee Ciŋgibis, the chief is dead.” “What!” said Ciŋgibis, “the -chief is dead!” Then he drew out his knife and pierced the hay full of -rabbit blood. The blood ran out and all the people thought that he had -killed himself. Ciŋgibis then dived into the water and the people came -out in their canoes to look for him. They saw the rabbit blood upon the -water and gave up looking for him. After a few days, they made another -chief, Goose (nixka′), since both Loon and Ciŋgibis were dead. - -Ten days after this had happened, early in the morning the people heard -somebody singing near the shore three times, “Who killed our chief? I -am the one.” They awoke Chief Goose and he exclaimed, “I was thinking -that that Ciŋgibis was in all kinds of mischief. So we must try to kill -him.” Accordingly he sent all the men after him in canoes. When -Ciŋgibis dived, they could only see his feathers which his grandmother -had given him, but they could not catch him. Ciŋgibis said to them, -“You are all spirits. Drink all this water and you will get me.” Then -the Ducks and Geese drank all the lake dry and chased Ciŋgibis among -the rocks, and thought that they would catch him. “No, no,” laughed -Ciŋgibis, “I know some more tricks yet.” So he ran about and kicked the -rocks with the flints his grandmother had given him, which were -fastened to his feet, and water began flowing out and finally covered -everything. The people who were pursuing him had to swim for their -lives. They all became ducks. This is the origin of all the ducks. When -the people left their canoes, they were obliged to swim and so they are -swimming yet. - - - - -(6) Beaver Gives a Feast. - -All the animals, once upon a time, were camped together—the Beaver, the -Otter, the Muskrat, and the others. Their chief was Beaver. Every once -in a while he would give a big feast, build a big wigwam, and invite -all the men and women to come in and eat with him. He would tell them, -“Well, I want to give a feast.” Then they would come in, sit around the -inside of his big wigwam and pass the food around from one to the -other. He would provide lots of grease in birch-bark dishes. Now, one -time, when he gave one of his feasts, Beaver cut his grease supply into -cakes which he served around to his guests. Every time he passed a cake -to a guest, pepedit. Indeed, every time he moved, pepedit, or when he -would go and cut a new block of grease. [34] Now every time the Beaver -broke wind, the Otter laughed. He did not seem to know that this would -offend the Beaver, because he was a little foolish. The other guests -told the Otter, “You mustn’t laugh when Beaver does that; he is our -chief.” Despite this, every time they went to a feast, castore pedente, -the Otter laughed at him. - -So one time the Beaver sent a man to invite all the people to another -feast. He sent the messages all through the camp. Now the people told -the Otter this time, “You must not come; you never keep your mouth -shut; you always laugh. If you only knew enough to keep still like the -rest of us, it would be all right, but you had better stay home.” “Oh -well, all right,” said the Otter, “I’ll stay back.” All went to the -feast except the Otter. But he asked the others, “You will have to -bring my share to me, since I can’t come. Tell the chief to send me my -share.” The others agreed and went to attend the feast; but they asked -him, “How big a piece of grease do you want?” The Otter replied, “Bring -me a piece the size of my forearm.” (The otter has a very small -forearm.) When the guests arrived at the feast, the Beaver chief saw -that the Otter was not with them. Said he, “Where, indeed, is Otter? I -like him because he is so funny.” They informed him that the Otter had -not come, but that he wanted the chief to send him a piece of grease as -large as his forearm. The Beaver cut a piece that size and sent it to -the Otter; that is all the Otter got. He did not get very much because -he had such a short forearm. That is the end of my story. - - - - -(7) Tcaka·bįs. - -Tcaka·bįs lived with his grandmother. One time he made a long journey -and was away for quite a while. He came to where there were some giant -women who were scraping frozen beaver skins, “kąc, kąc.” He returned -home and told his grandmother, “I heard the giant women scraping beaver -hides.” “Don’t go near them,” said his grandmother. And she repeated -this warning often to Tcaka·bįs. - -However, one day he returned to where he had heard the giant women, and -when he reached the lake, there they were, chasing beaver on the ice. -When he came up, they knew him and cried out, “Ee, come on, come on, -Tcaka·bįs!” So he went over to them and they said, “There is a beaver -here and you must pull him up.” Tcaka·bįs was small and they thought -the beaver would pull him through the hole into the ice. But he caught -hold of the beaver’s tail and pulled him through all right. Then they -asked him to stay with them, but he went away after he had stolen the -big beaver tail, six feet long, and went back to his grandmother. When -he got home, he showed her the tail, and she asked, “Did you steal it?” -“No, no,” answered he. Then he made a door for their wigwam out of the -tail. - -Soon the giant woman came to where he lived and called. “Tcaka·bįs, you -are a dead man!” They came for the purpose of eating Tcaka·bįs and his -grandmother. Then the grandmother said, “I told you not to go there. -Now they say you are a dead man.” But Tcaka·bįs said, “Don’t be afraid, -grandmother. I will take care of you.” Then he took his witch stone -[35] and threw it up inside the wigwam, and the whole wigwam turned to -stone except a little hole in the top for the smoke to come through. -The stone was so thick that they were unable to hear the giant women -pounding on the outside. Then the giant women went away and Tcaka·bįs -lay inside of the wigwam in safety. But he felt a little sick, because -he had eaten too much beaver fat. - -Some time after this, Tcaka·bįs went back again to the giant women and -found them pounding up and boiling moose bones to make soup. As he came -up, one of the giant women seized him and threw him into the pot. There -he stayed for a long time, boiling and circling round and round in the -pot, but still he was alive. At last, when the giant women needed -grease, they dipped up Tcaka·bįs with a wooden spoon and threw him -outside. Then Tcaka·bįs went back to his grandmother. He was very thin, -because he had been boiled so long, nothing but skin and bones. That’s -the end; he was a small fellow. - - - - -(8) Aniwɔ·ye, [36] the Giant Skunk, and the Origin of Skunks. - -Aniwɔ·ye was the monster Skunk. He used to travel all over this world, -trying to find the Ojibwa. He hunted them to kill them. He often took -the form of a man. Whenever he would encounter people, he would -approach them et pepedit towards their camp with his back to them, -killing the people malo ejus odore. In those days there was no other -sickness. That was the only sickness which people had to kill them. - -Once upon a time in a camp where there were lots of people, hunters of -a big band, they beheld the tracks of Aniwɔ·ye near one of their -trails. It was winter time. When they saw these tracks, they turned -back from their object because they were afraid Aniwɔ·ye would see -their own tracks and follow them to camp and kill all their people. On -this account they started off in every direction in order to lead -Aniwɔ·ye away from the camp and so save their own people and possibly -themselves. Said they, “We will go to Big Fisher lake, where the Big -Fisher lives.” So they started off. But there was one old woman who -could hardly see. She could not travel with them, so they had to leave -her, as nobody could carry her. - -Soon Aniwɔ·ye found their trails and followed them, and soon he came to -the wigwam in which the people had left the old woman. He looked in the -door and saw her sitting near the fire. “Where are all your people?” he -asked her. “They have gone away,” she answered. “They saw Aniwɔ·ye’s -track and departed. But I am too old. I can’t see, I can’t walk; so -they left me here.” This poor old woman thought it was a young man who -spoke to her; she did not know, indeed, that it was Aniwɔ·ye himself. -Then Aniwɔ·ye spoke, “If you can’t walk, I can cure you, so that you -will be as well and strong as you ever were.” So he turned his back to -her et pepedit. He blew the wigwam and the old woman all to pieces. - -Then Aniwɔ·ye followed on the trail of the people. When he had tracked -them to Big Fisher lake, he could see right across the lake, because -there was no island in the way, and there, on the other side, he saw -where Big Fisher lived. The people had arrived here after a hard trip -and begged Big Fisher for protection from Aniwɔ·ye. So fast had they -travelled that some of the old people, unable to keep up with the -younger ones, had died of their efforts to hurry. Those who had reached -Big Fisher’s camp kept watching for Aniwɔ·ye to appear across the lake -on their tracks. At last they saw him emerge on the lake and come -towards them. All the way along this pursuit, when he had found the -people who had died on the march, he pulled at them to see if they were -dead. Now, when Aniwɔ·ye appeared Big Fisher said to the people, “We -will go to meet him. You men go ahead and I will hide behind you. So we -will approach him until we get almost within his range. Do not let him -see me, sed cum anum suum nobis verteret, spread apart and let me pass -you to the front. While his back is turned to us, we will fix him.” -They did as they were told, and the band started forward to meet -Aniwɔ·ye, who also approached them slowly. - -When they were near enough ut odore ejus attingerentur, Aniwɔ·ye turned -slowly. When his back was toward them, et cum pediturus esset, they -opened ranks and Big Fisher ran forth et prius anum Aniwɔ·yei cepit -quam hie pedere posset. He pinched anum ejus dure. “Ayu!” exclaimed -Aniwɔ·ye. “Ayu, ayu! Let go of me! Non iterum pedam!” But Big Fisher -held on and would not let go. They struggled for some time, but Big -Fisher held fast, and at last Aniwɔ·ye died because he could not -discharge. He died and they were all exceedingly glad, rejoicing that -he was done for. So they cut him up into small bits and scattered the -bits all about. Immediately these turned into little skunks which ran -off into the bush. That was the end of Aniwɔ·ye, the Monster Skunk, but -there are plenty of small skunks now. - - - - -(9) The Man Who Transformed a Doll into a Woman and Followed Her into -the World Above. - -There was once a man. He was hunting. He had his own wigwam, where he -lived with an old man and an old woman who called him grandchild. He -did not even know his father and mother. He had never seen young -people, so when he became about twenty years old, he began to think -that he ought to get himself a wife. So he started out and travelled -all over, but could not find one. At last, one day, he took a piece of -wood and tried to carve for himself a big doll. He worked hard and -after a while he made it so nearly perfect that it could speak a -little. It was a female, but it did not seem to be complete quite yet. - -Said the doll to him, “Put me in your wigwam, cover me up, and do not -look at me for three days. Be sure not to look, because if you do, I -won’t be here.” - -“All right,” said he; and placed his doll in his wigwam. To remove -himself from the temptation of breaking her rule he went away by -himself and stayed the first night. The next afternoon he came back and -began wondering to himself. “If I sleep here,” thought he, “I might, -indeed, be tempted to look.” The more he pondered, the more he -weakened. At last, he decided to take a little look. He peeped inside -the wigwam and saw a very nice-looking young girl seated there. Then, -gaining control of himself, he hurried away and camped again that night -alone. The third day he came back again to look at his wife. When he -came near the camp, he went to the water-hole. [37] There he saw a -woman’s track going away from the water-hole. Thought he to himself, -“Alas! my wife has gone.” He walked up to the wigwam, looked in, and -found that the woman had actually gone. [38] - -He now decided to follow her. He went to the woods, cut a piece of -cedar, and made himself a bow and a lot of arrows. The next day he -started—this was two days after the woman had left. Then he walked very -fast, starting early in the morning. Soon he came to a small lake lying -still and frozen. When he reached the edge of the ice, he shot an arrow -across, then he sped so fast that he reached the other side of the lake -before the arrow got there. Before noon-time he came to where a camp -was located, and going up to it, beheld an old woman cooking there. -“Oh, my grandchild,” said she, “don’t stand there looking in the door. -Come in and eat.” So he went in. Then he asked her whether she had seen -a woman pass there. She answered, “Yesterday, about noon.” And the old -woman gave him a mess of corn and said, “My dear grandchild, it is very -hard where you are going. Many people have tried to go where your road -leads; but they have never gotten there, for many creatures are seeking -their lives. But I will help you.” Then she gave him a leg-bone of a -lynx. “When you are in trouble, you may need this,” she told him. Then -he started on, following the tracks of his woman. Every time he came to -a lake, he shot an arrow across and sped before it as he had done at -first. He was fast indeed. - -Soon he came to another wigwam and peeped into this as he had done into -the first. An old woman who was cooking inside spoke to him, as had the -first, and invited him to come in and eat. Then he asked her when she -had seen the woman pass by. “A little after noon time,” she replied. -Now, by this, he knew that he had not gained very much. As before, he -ate a little snack of corn and the old woman said to him, “Where you -are going will be a very hard trip for you. Many people try it, but -never succeed. They die.” And she, too, gave him a lynx bone and told -him, as the other had done, that it would help him in time of need on -his journey; and he started on again, doing the same at every lake, -until it began to grow late in the day. He had been going so fast that -he felt very tired. - -By and by he came to another camp and peeped in, as before, asked the -same question, and was received in the same way. After he had eaten -here, the old woman gave him a squirrel’s tail to help him overcome the -dangers which she warned him against. Said she, “From now on you won’t -see any more camps. Walk very fast now. Soon you will see a big tree -with a square trunk, which will reach very far up into the sky. Now you -won’t see any trail, but look carefully around. That is where your wife -climbed up. There are, indeed, steps cut into the trunk, but you will -not be able to see them. To you it will look smooth.” - -So he proceeded on his way and soon came to the place she had spoken -about. There was the big tree, but no tracks were in sight. Around the -base he saw lots of bones, bones of people who had tried to climb but -had fallen down and died. He was bewildered. Then suddenly he -recollected the bones the old women had given him. Taking one in each -hand, like a pick, he began climbing up the great tree. At last he -ascended so high that the bones began to wear away. When they were so -short that he could hardly use them, he looked down. He had gone so -high that he could neither see the world beneath nor the end of the -tree in the sky above. Now his bones were too short to help him, but he -had his bow on his back. He could hardly hold on any longer, so he -cried and yelled for help, but nobody could hear him. Soon he heard a -spirit nearby which murmured to him, “Close your eyes and look through -the tree. You will see steps to climb on.” Then he did as the voice -said and perceived steps. He placed his feet in them and started -running up. But now he made another mistake, he did not keep his eyes -closed. When he looked, lo! he found himself back to where he had begun -to climb the steps, holding on with his worn-out bones. Then he -bethought himself of the squirrel’s tail, and at the same moment found -himself transformed into a squirrel. He found that he could run up the -great tree by tapping his tail on the trunk at each step. At last he -came to a hole in the sky, in the middle of which the great tree -protruded. A wide space, however, surrounded the tree, separating it -from the edge of the sky. It would be necessary for him to jump across -from the trunk to this edge. He made a great effort and sprang for the -edge, but he just managed to catch on at the line of his waist; his -upper parts, which reached above the edge, at once became human; his -lower parts, extending below the edge, remained in the form of the -squirrel. - -Then he beheld his wife coming across the surface of this upper world -toward him. Said she, “You should not have come here, because, after -all your trouble, you will die anyway.” She took hold of him and made -shift to raise him. Then she pulled him out after teasing him a little -while. “Now,” she said to him, “we always play ball up here. There are -men here whom you will meet. They are your brothers-in-law. They will -want you to play ball. If they beat you in the game, they will kill -you; but if you beat them, you will survive.” - -Then she led him away to a village, where they saw a lot of great White -Bears. This was the great White Bear’s home and his family. Now the old -Bear arranged a contest for the stranger. Said he, “You take this ball -and go around the edge of this world, running. One of these Bears will -race with you, to see who gets back here first.” So they started. The -Bear took the ball in his mouth and, as soon as he started running, the -man jumped upon his back and shook his ears, which made the Bear drop -the ball. Then he threw the ball ahead. In this way, repeating the -trick, they went around the world, and the man succeeded in getting -back first. When he reached the starting point, the Bears said, “You -seem to be a pretty good man; but there are still more tricks for you -to perform. If you win, you can stay.” - -And they all went out together and came to a big rock. One of the White -Bears tried to move this rock, and with a great effort he succeeded in -moving it a little. “Now, you try,” said they, “and if you can’t move -it, you are a dead man.” Then the man took his bow and arrow and shot -it at the rock. The rock immediately broke into fragments. “Indeed, you -are a great man, our brother-in-law, and can stay here and hunt and -live with us,” said the old White Bear. Then the old Bear told him, -after a while, that he had better go and hunt, or he would grow -lonesome in his new life. By this time they had grown to like him very -much. - -One afternoon, late, he started off to hunt. Everything that he met -seemed strange to him in this new world. Soon he came to a lake with a -little ice on it, and when he walked out he beheld tracks of some -animal. Soon he came to a place where a big wooden mallet lay on the -ice. He thought to himself that somebody had lost this mallet. Then he -took it by the handle and hammered on the ice. Immediately the hammer -fell through. Up from the hole in the ice a red otter emerged. He -killed the red otter. Then he went on with the hammer to another place. -There he tried again, and this time got a blue otter. He tried again at -another place and got a black otter, which was like the otters of this -world. So, taking his load of otters, he went home to display what he -thought was a pretty good hunt. He carried his game in a bag of -leather. When he got to his wigwam, he shoved his bag in the entrance -ahead of him, so that his wife could open it and see what he had -brought. [39] Thought she to herself, when she saw the game-bag, “I -wonder if he will show himself to be a good hunter.” She saw some blood -on the bag. Opening it, she beheld the otters, Now the man had made a -mistake, for these were tame otters and belonged to the Bears. She went -out crying to her people, “This man has killed our otters!” When the -old White Bear heard about the news, he said to his family, “We should -have told this man about our otters, because he didn’t know. On this -account it is all right.” He said no more, because he was afraid of the -magic possessed by his new son-in-law. - - - - -(10) Ayas·e and the Origin of Bats. - -The Ayas·e family was a large family. They lived in a camp. Very often -they used to go picking berries, for their country was a rocky country -where berries abounded. Very often some of the berry-pickers would get -lost and never be found again. It was thought that some creature made a -prey of them and ate them. - -One time one of the Ayas·e men was travelling. On his way he came -across a kind of cabin of rock, from the top of which smoke was rising -and in front of which a number of human skulls hung in the opening. Now -this Ayas·e managed to enter. By being very careful and not touching -the skulls, he gained the inside of the rock house without making any -noise. These skulls were put there to rattle when anybody tried to -pass. When Ayas·e got inside, he beheld two old blind women. As soon as -they became aware of his presence, one of them said, “We had better -begin to cook something and we will find out if Ayas·e is passing -here.” Now these old women had some grease in a bark dish and one of -them put some of the grease in a cooking pail. When she did this, -Ayas·e pulled it out with his hand and ate it. Then she took the spoon -to taste her grease, but found it gone. So she put another lump in the -dish. Ayas·e took this, and when she started to dip it up, it, too, was -gone. This happened three or four times. At last the old woman said, -“Ayas·e must have passed; somebody told us that Ayas·e was going to -pass. He must have passed now.” Then she took a stick which she used to -poke the fire with and began feeling all around, poking in the corners -of the wigwam to find if Ayas·e were there. Every time she came near -poking him, he moved to another part of the wigwam, so she could not -reach him. Pretty soon she touched him with the poker and then he took -off his coat of fisher-skin which he was wearing and threw in into the -door-way. The old women jumped up and when they felt the fur coat they -thought it was Ayas·e trying to escape through the door. Now these old -women had a sharp pointed bone at each elbow. With this pointed bone -they began stabbing the fur coat in their haste to kill Ayas·e, and -pretty soon in their blind fury they fell to stabbing each other, each -one thinking she was stabbing Ayas·e. They killed each other. One of -the old women said before she died, “I believe you hit me by mistake.” -It was too late; they both died. - -Now Ayas·e in the wigwam sat down and looked at them a long time. Then -he dragged them outside and looked at them a long time. All around the -wigwam he saw the men’s and women’s bones, the bones of the victims of -these two old blind women. Then he knew that all of his lost people had -been killed by the old women and eaten. They were cannibals in the -shape of monster bats, large enough to kill and eat people. Then Ayas·e -took their bodies and cut them up into small pieces. These he threw -into the air and they sailed off, transformed into small bats as we see -them to-day. I did not see any more. - - - - -(11) Origin of the Constellation Fisher (Ursa Major). [40] - -The Fisher (mustela pennanti) was living somewhere in this world. -Nobody knows where. Now in those times they had no summer. It was -winter, winter all the time. They knew that summer existed somewhere, -but it never came to them, although they wanted it very much. - -Now, once upon a time a man captured some little birds which are called -ni·bənis·e “summer (guardian) birds.” He tied them in bundles and kept -them with him all the time. That was the reason why it was continually -winter, for so long as he held these birds, they could not bring summer -to the North Country. The people pondered very much how to go about -freeing these birds from the creature who kept them. At last somebody -discovered where this creature lived, and they decided that some one -would go and try to free the Summer-birds. Now the Fresh-water Herring -lived in the same wigwam with the man who kept the Summer-birds. - -The Fisher at last decided to go and free the birds, so that summer -would come. He travelled a long while and reached the wigwam where the -captor and the Herring lived. When he went in, he found the Herring -alone. He captured the Herring and put some pitch on his mouth, so that -he could not cry out. Then Fisher took the bundles of birds and tried -to break the bindings, so that he could free them. Using his teeth at -last he tore open the bundles and the Summer-birds flew free into the -air. Then the pitch broke from the Herring’s mouth and he cried out, -“Fisher breaks the bundle! The Summer-birds! Fisher breaks the bundles -with his teeth! The Summer-birds!” Two or three times he cried out, -until their captor heard him. Then he came up running, but when he -arrived, the Fisher and the Summer-birds were already far away. - -The Fisher ran very fast to save himself. His pursuer had a bow and -arrow with which he was going to kill him, but the Fisher sprang into -the sky and climbed way up, with the hunter following behind him, still -trying to shoot him with his bow and arrow. All he succeeded in -shooting, however, was his tail, which is broken where it was wounded. -[41] Although they chased him continually, they never got him. - - - - -(12) The Young Loon. - -Once in the autumn of the year, when the birds were ready to fly to the -south for the winter, a young Loon was unable to fly far enough to go -with the rest of the birds. So he said to his mother, “I cannot go back -south with you, as I am not strong enough. But I will stay here all -winter in this place, and in the spring, when you come back, I will -meet you here at this very spot. When you come back and find me here, -it will be on a misty morning.” So they all flew away to the south, and -the young Loon was left behind for the winter. The mother was very sad -because she had to leave him and because he was not strong enough to go -with them. - -In the spring time, when the ice is breaking up in the lake, and it -becomes misty, the Indians say, “The Loon is coming back from her -winter sojourn in the South.” - - - - -(13) The Giant Pike. - -At that time there were two people living who got married and had some -daughters and sons. These grew up and married. One of the sons married -and had children, two sons. The grandfather of these died. Then the -father and mother died, and left the children with only their -grandmother to look after them. At this time they were big enough to -shoot bows and arrows and to go in a canoe with their grandmother to -set the night lines [42] for fish. They lived only by fishing, because -the grandmother was too old to do anything else. - -So these two boys used to play around, shooting bows and arrows for -fun, just as the Ojibwa boys do now. They used to play near a lake. -Then their grandmother would say to them, “Don’t swim in that lake. -There is a big pike in there and he might swallow you.” The older boy -believed his grandmother, but the younger did not. So one day, while -they were playing, the younger boy by mistake shot his arrow out in the -lake. He could see it floating on the surface, so he took off his -clothes to swim to it. But his brother said, “You know what grandmother -told you. The big pike might swallow you.” But the boy started to swim -nevertheless, saying, “Koga′miko” (“swallowed in the water”) with each -stroke that his arms took. When he called this out, the big pike came -and swallowed him. - -His brother began crying and ran back to his grandmother in the wigwam, -saying, “My little brother is koga′miko, ‘swallowed in the water’.” -Then his grandmother began crying and the two were crying together. -Soon after this they again set their night lines. When they looked -toward the lake, three days later, they saw the float sticks together -and the boy said, “We have a fish.” But the grandmother cried and would -not look toward the lake where her grandson had died. But soon she went -along in the canoe, crying, and pulled in the line. At the end was a -very large fish, and they could see that his stomach was full of -something. He was so large that they could scarcely pull him into the -canoe. However, they managed to get him in and then they paddled to the -shore and dragged the fish to a place where they could conveniently -clean it. They cut his belly, which was distended, and out jumped the -younger brother. “I’m scalded with the intestines! (Ninbabe′nəs,)” -[43] he cried. “I’m scalded. I’ve been here three days.” He was already -beginning to be digested. The grandmother was very glad to get her -grandson back again. That is the end. - - - - -(14) Lynx and His Two Wives. - -There was a time when Lynx had two wives, the one a Rabbit and the -other a Marten. The three lived in a wigwam. At this time Lynx drove -beaver during the winter time. [44] Rabbit was a very good hunter. But -Lynx this winter had very poor luck and they became very hungry. Lynx -beat his wives because they couldn’t find the beaver. He said to them, -“If you don’t get some beaver for me, I’ll eat both of you.” At this -they became very much frightened. So Rabbit went to a beaver place, and -putting a stick in the hole, she felt a beaver in it. Then Rabbit went -home and told Marten, and they both were glad to get a beaver and save -their lives. Then they both went back to the hole. While Rabbit was -pulling the beaver out of the hole and had hold of his hind quarters, -Lynx came along and tickled Rabbit, so that she let go and the beaver -escaped. Lynx was bent on mischief. He said, “If you don’t get some -beaver, I’ll kill you tonight.” - -Rabbit and Marten went home and burrowed a tunnel in the snow, inside -the wigwam. Then they both went into a hole to hide and closed the hole -behind them. When Lynx reached home, he was unable to find his wives, -but he knew they were somewhere near. So he began to pull up testes -suos in se and then he began dancing. [45] He said to himself, “When -they hear this funny thing, they will laugh.” Pretty soon Marten -laughed, and Lynx, digging her out of the hole, killed and ate her. -Soon he grew hungry and tried the same trick. But Rabbit was very much -afraid and would not laugh. Lynx kept on doing this for some time and -finally gave it up. He sat near the fire and cut his belly open, taking -out some of his intestines which he roasted and ate. At last, when he -had eaten all his intestines, he came to his heart. When he pulled at -this, “Huk, huk”! it made a noise. At last he jerked and pulled at it -so hard that he died. This is the end. But all the grandchildren of -Lynx have testicles as they are to-day. - - - - -(15) Story of Seal Rock in Lake Timagami. - -Once upon a time, on a small island in Lake Timagami, some people went -ashore, and one of the women left her baby in a cradle-board on a rock, -while she went a short distance off. When she came back, the baby was -gone; it had been taken by a big manitu (magic) seal who lived in a -rock and he had taken the child inside with him. The child’s father was -also a manitu, so he began burrowing and digging into the rock for his -baby and he dug a channel. This hole is there yet. When he reached the -baby, it was dead, and the seal was gone. It had dived and crossed two -miles under water to Seal island and gone into a big rock there. He -dove and followed, as he was mi·te·′ and came to the big rock where the -seal had gone in. With his chisel he split the rock, but the seal -escaped. The rock is there yet, split down the centre. - - - - -(16) Rabbit, Lynx, and Fisher. - -At the time of which my story speaks Lynx and Fisher had the same sharp -nose and face. Fisher used to jump right through a big boulder as high -as a man whenever he wanted to. One day he told Lynx to try to beat him -and jump through. So Lynx tried to do it and smashed his face flat, as -it is now. He went away very sore. Soon he met Rabbit. “Kwe, kwe,” Lynx -asked Rabbit, “where are you going?” Rabbit answered, “I am going to -the short flat-faced country.” Lynx did not understand the joke, and he -let Rabbit pass. - -Lynx went on and came to a stream into whose waters he looked, and saw -some flints. He tried to reach some to pick them up and beheld himself -in the water. He discovered how ugly he was. “I’m so ugly. That is what -Rabbit meant when he met me. I’ll fix him.” So he went back, struck -Rabbit’s trail, and followed him. So he followed the trail until it -went into a hole in the snow under a bush. Lynx looked in and saw -Rabbit sitting there, reading. He asked Rabbit, “Has anybody been -passing here lately Hee!” Rabbit made no answer. Lynx asked this -question twice and at last Rabbit spoke, “Tsc, tsc, it’s Sunday -to-day.” Lynx asked the same question again and received the same -reply. Then Rabbit said, “Why don’t you go around and find his track?”. -When Lynx went around, Rabbit ran out and off. When Lynx saw him run, -he chased him and caught him. - -“Can you talk English?” said Lynx. “Yes,” answered Rabbit. “Well, can’t -you talk white?” “Yes,” answered Rabbit. “Well, if you don’t talk -white, I’ll kill you.” So Rabbit had to talk white. “Well, what do you -call ‘fire’ in English.” “Wayaʻkabi·′te” (people sitting around a -fire), answered Rabbit. “How do they say ‘axe’ there?” -“Me′matowes‵iŋg” (“noise of chopping”). “What do you call knife?” -asked Lynx. “Taya′tacki·‵wəgis·e” (“sliced meat”), answered Rabbit. -“You are a liar”, said Lynx. “Ki·niŋgwa‵zəm, you are a liar.” And he -killed Rabbit. - - - - -(17) Snaring the Sun. - -There was once a boy who used to set his snares for his living. One day -he saw a track where the snow was melted, and after a while he decided -to set his snares there and catch the animal that made the tracks. So -he set his snare and went away. That track was the sun’s track, and -when the sun came by next day, it got caught. The sun didn’t rise the -next day and there was steady darkness. The people began to be puzzled. -“Where did you set your snare?” they asked him. He told them, and they -went to look. There they saw the sun caught, but no one could go near -enough to loosen it A number of animals tried to do this, but they all -got burned. At last the Beaver-mouse managed to cut it with his teeth -and freed it. But his teeth got burned with the heat, and so they are -brown to this day, but the sun is here and we have the daylight. - - - - -(18) Homo Excrementi. - -There were a number of people camping, and one man was camping by -himself. He was a young man and he tried to get his neighbour’s -daughter to marry him, but she wouldn’t have him, saying that he was -not good enough. And so the young man went back and forth trying to get -a wife. - -Then the people went away to another place to camp, as it was getting -spring, but the young man stayed back. He was full of mite·′win. [46] -He planned to have revenge upon the girl who would not have him. He -collected omne excrementum quod invenire potuit and made it into the -shape of a man. He was determined to settle with the girls who had -refused him, for he was full of revenge. When he had made the man -alive, he sent him to where the girls were camping. The new creature -was frozen nice and hard, he was nice-looking, and he could talk. - -And so Homo excrementi came, early in the morning, crunching through -the snow to where the girls were in camp. When they saw him coming, -they cried, “Somebody’s coming. Make a fire.” And when he reached the -camp every one received him in fine style, as he was such a nice -fellow. “Where do you come from? Who is your father?” they asked him. -“Hump-back,” said he. “Who is your mother?” “Flat-set excrementum,” -answered he. But the old people did not understand him. He was unable -to stay near the fire long, for fear he would melt. They wished him to -stay at the camp, but he couldn’t, so he hurried away. - -Then one of the girls who had refused the young man in marriage -followed him and he led her a long chase. She began to feel it grow -warmer (it was April) and soon she found one of his mittens and later -his hat. At last it became so warm that she came to the place where he -had melted altogether et ibi erat agger excrementi. When she examined -the hat, internum ejus excrementi illitum invenit. So she went back -home saying, “Good for him, he’s melted. I’m glad he is melted.” She -couldn’t catch him anyway, so she was angry. - -So young girls should not try always to get a nice-looking man, but -take the man selected for them. The old people tell them this story for -a lesson, lest they lose a good man, though not so handsome, to get a -“stinker.” - - - - -(19) The Origin of Snakes. - -A man was one time walking along and came to a lake which he wanted to -cross. But he had no canoe, and so he walked along the shore until he -saw a big Snake lying in the water with his head on the shore. “Will -you carry me across?” asked the hunter. “Yes,” answered the Snake. “But -it looks cloudy and I am afraid of the lightning, so you must tell me -if it thunders while we are crossing.” The hunter got on the Snake’s -back and they started to swim across the lake. As they went along, -thunder began rumbling, “kαx kαx,” and the lightning flashed. “Mah, -mah, listen!” said the Snake in fear. “I hear something.” Just as they -reached the shore, when the hunter could leap to safety, a stroke of -lightning hit the Snake and broke him into numberless pieces, which -began swimming about and finally came to land. The great Snake was not -killed, but his pieces turned into small snakes which we see all about -to-day. - - - - -(20) Muskrat Warns the Beaver. - -The Muskrat, Beaver, Dog, and some Ojibwa were companions and hunters. -They were real people who could talk to one another. They started out -one day and came to a small lake and there they saw Beaver houses and -families. It was early in the winter. They said, “That’s a good lake to -drive the beaver, as it’s all rocky and they can’t escape. The season -is right, so we will come tomorrow with dogs.” The Beavers were in -their houses and they saw the Indians, but they couldn’t hear the -talking. The Muskrat heard, however, and went to the Beaver and told -them. “You must look out for yourselves, uncles. Those Indians say you -are very easy to catch.” Now the Muskrat had stayed outside the -Indians’ wigwam and listened to what they were saying, until his feet -got so cold that he could stay no longer. So that this was all that he -had heard to tell his uncle the Beaver. - -The next morning the Indians came to the lake and broke the Beaver’s -houses, and the big Beaver told the young ones, “When you see a dog -passing, whistle.” So the young Beavers went to different places under -the ice and when they saw a dog passing, they whistled and all were -thus caught and killed by the men. But the big Beaver didn’t whistle, -and he escaped. The Indians said, “Where’s the big Beaver?” Then they -went back and had a big feast on those they had caught. In those days -people used to cut a flat bone from the hind foot of the beaver and -throw it into the water, so that the dogs wouldn’t get it. These -hunters, however, made a mistake and forgot to save that bone. They -lost it. [47] - -So the Indians had their feast, and when they threw the bones into the -water, one of the little Beavers came back to life and went back to his -parents. He said to them, “I had a fine time, father. They hung me over -the fire, and I danced for them.” Shortly all the Beavers came back, -but one of them said, “I’m very sick, father. They didn’t use me -right.” This was the Beaver whose bone from his hind foot the hunters -had lost. He was very sore and disgusted and showed his father the -fresh mark of his foot where the flat bone was lost, when they asked -him what was the matter. The Beavers did not like this and they became -angry. So nowadays the Indians tell the young boys neither to talk -about the Beavers, nor the prospects of a hunt before attacking a -beaver colony, lest the Muskrat hear them and tell the Beaver. And -also, when the hunting dogs suddenly go off from camp and run over the -ice, the hunters say the dogs hear the beavers whistling. - - - - -(21) Story of a Hunter. - -There were two men living in a camp with two women and the rest of the -band. On a cold day in winter one of the men said he was going to track -a moose, and left on his snowshoes. He said he would be back by night. -He was gone all day and by night he had not returned, so his wife began -to think that possibly he had shot a moose, but, as he had taken his -axe with him, he might have cut himself in some way. They waited until -morning and then, taking up his trail, they tracked him to where he had -shot a moose and farther on to where he had skinned it. The meat was -there, but the skin was gone. Looking around they saw a fire not far -off. When they reached the fire they discovered that the hunter had -rolled himself up in the green hide to sleep, and during the night it -had frozen around him and he had been unable to get out. They thawed -out the skin and all went back to camp. - - - - -(22) A Timagami Story. - -Once there were a man and his wife living in a bark wigwam. The wife -grew very fond of another man et voluit copulare cum eo sine cognitione -mariti sui. They finally hit upon a plan. She cut a small hole in the -bark near her bedding ut ille cum ea nocte copulare posset. She slept -near the hole et omne bene factum est, sed maritus tandem invenit quid -fieret. So one night he ordered his wife to change places with him when -they slept, et cum venisset amator, maritus penem ejus abscidit per -orificium positum. Tunc membrum virile cepit, without telling his wife -what had happened, and went off on a moose hunt. He killed a moose and -took its intestine end [described like an appendix], secuit penem in -fragmenta, mixed these with fat, and made a smoked sausage out of the -whole. [48] Then he went home and gave it to his wife to eat. When she -had eaten it, he said, “Nunc edisti penem amatoris tui.” - - - - -(23) Story of a Fast Runner. - -Once a hunter was so quick of foot that when he shot his arrow at a -beaver plunging into the lake from the shore, he would run down, catch -the beaver by the tail before the arrow got to it, and hold it until -the arrow struck. He was a fast runner, indeed. - - - - -(24) The Hunter and the Seven Deer. - -There once was a hunter who lived in a camp. The summer had been very -dry and the whole country was on fire. He stayed in his camp, however, -although the smoke was so thick that no one could see any distance. One -day he saw seven deer walking along, each holding the other’s tail in -its mouth. The leader alone could see, and he was guiding the others. -So he killed the leader and then took hold of the second deer’s nose, -and so lead them all to his camp alive, where he butchered them. - - - - -(25) Story of a Conjurer. - -There was a conjurer (mi·te′w), [49] whose name was Gitcikwe′we -(“buzzing noise”), his wife Pi·dje′ʻkwe [50] and their children, -camping at a lake in a wigwam. There was a large lake to the west of -where they were camping full of islands. It was a long portage from the -wigwam to this lake. - -One evening, while Gitcikwe′we was sitting in his wigwam, he became -very much frightened. He saw nothing in particular that frightened him, -but on account of his mi·te′w feeling he became afraid and knew that -something was coming. At dusk he gathered up his blankets and jumped -into his canoe with his family, and they floated on the lake beside the -camp, all night long. When he went back to the wigwam in the morning, -he found that a Windigo [51] had been there and had smashed his wigwam. - -Then the family started to take the portage which led across to the big -lake containing the islands. When Gitcikwe′we took the portage, he sent -his wife and children ahead and told them to hurry on as fast as they -could, while he would follow behind with the canoe. He said, “When you -hear ‘Meat bird’ (Wiske·djak [52]) flying above you, that means -‘Hurry’, for the Windigo is coming behind to catch you. That will be -your warning.” They reached the other end of the portage and got into -the canoe and paddled out to one of the islands to a place where the -end of the portage, from which they had just come out, was lost to -view. They were safe there, as the Windigo, having no canoe, could not -cross. After Gitcikwe′we put up his camp, he said to his wife, “I am -not yet satisfied. I must beat that Windigo, because he will bother us -all winter, and then we will starve, for I cannot hunt while staying at -camp all the time, watching out for you and the children.” - -Then he made his mi·te′o wigwam with its seven poles and covered it -with bark. [53] He went into it and it began to work and move, while a -band of spirits could be heard singing inside. [54] Then Windigo came -there and Gitcikwe′we said to his wife, “We will clinch him and take -him away out west where he came from.” When he clinched him, the -conjuring wigwam shook and made a noise like thunder, and the children -fainted from fright, for they knew their father was inside. When they -recovered consciousness, everything was still in the wigwam, and their -father had gone out west, taking his captive with him. A little while -after this the wigwam started to move again and Gitcikwe′we was back -again from his trip out west. He said to his family, “We will be all -right now. I took him back west. He is very sick from his fright but he -will stay there now.” - -There was another mi·te′ Indian one day’s journey from where -Gitcikwe′we was camping. This Indian was so full of mi·te′ also that, -while he was asleep, he heard Windigo passing overhead with a great -moaning noise as if he were in pain. No other people heard it except -this man, because they were not mi·te′. - -Next morning Gitcikwe′we awoke and found that it was a fine day with no -wind to bother, and the whole family was happy to think of passing -another winter. Shortly after they had gotten up, they heard a great -noise of shouting in the direction of the end of the portage from where -they had come and which was just lost to view. When Gitcikwe′we heard -this, he loaded his flint lock gun to shoot Windigo, for he thought he -had come back and was making the noise and concluded that that was the -only way to get rid of him. He and his wife got into the canoe for this -purpose. When they turned the point, they saw a young man standing -right in the portage. It was Gitcikwe′we’s wife’s nephew. He had left -his canoe at the other end of the portage, as it was so long to carry -it, and he was expecting his aunt to take him across in her canoe. So -he got into the canoe and the three of them returned to camp. [55] - - - - -(26) Legend of Obabika Lake. - -Obabika lake is called Ma′nitu Pi·pa′gi·, “Spirit Echo.” On the eastern -shore of this lake is a great rock where a Manitu is believed to live. -Whenever anyone makes a noise in the vicinity, the Manitu becomes angry -and growls. His plaints, the Indians believe, can be clearly heard when -he is offended. The Ojibwa never go near there when they can avoid it; -and they seldom throw a stone in the lake, splash their paddles, or -shoot their guns near its shores. - - - - -(27) Iroquois Pictographs. - -“The Iroquois used to come here to fight the Ojibwa because the -Americans had driven them from their homes in the States and the -Iroquois had to seek new countries beyond the settlements in the North. -In their excursions, when they got far from home, they cut and painted -pictures in the rocks on river or lake shores, so that their friends, -if they ever penetrated so far, would know that their own people had -been there before them. The characters of these pictures would tell -what had happened, so that if the advance party never returned to their -people, some record would at least be left behind of their journey.” -[56] - -The Ojibwa attributed nearly all pictographs to the Iroquois. On Lady -Evelyn lake are a number of such figures, showing animals and men in -canoes. - - - - -(28) An Iroquois Legend. - -At that time there were people living, four in number: a woman, a young -baby who could hardly walk, and two sons who were grown-up men. Their -father had died and the family lived together in a wigwam. It was -winter and the sons had two rabbit snares’ trails, one to the east and -the other to the north, and they went to different lines on different -days. The mother would attend to the snares and leave the baby, wrapped -in a rabbit skin blanket, alone in the camp, while the two sons would -hunt and look around for game, having only bows and arrows. - -When they came home in the evening, they would sometimes bring with -them spruce partridge and other kinds of partridge. Their mother used -to bring home partridges also, but she had no bow or arrows, and the -men wondered how she did it, because she often brought home as many as -ten birds. They could not understand how she was able to do better than -they, so they asked her, “What did you do it with?” They never went -with their mother to where she had her snares, but they were -continually asking her how she caught the partridges. She answered, “I -cut a pole, put a string there on the end, and catch them by the neck, -since I have no bow.” But they didn’t believe her, as they often saw -arrow wounds in the partridges’ breasts. They looked at these wounds -and said, “Somebody must have shot them for you. Was it not the -Iroquois?” “No,” answered the mother, “I caught them with a pole snare -and poked them with a stick in order to bloat them with blood, so they -will make more bouillon.” But still they didn’t believe her and they -said to each other, “Mother doesn’t like to tell us. Some Iroquois, I -guess, are going to kill us. We’ll fool our mother and these Iroquois. -When we go to bed, we’ll sleep with our baby.” - -So that night they said to their mother, “We want to sleep with our -brother the baby, on his side of the wigwam.” They dried their -moccasins, put them on, and also put on rabbit skin blankets, for they -were preparing to run out during the night. They had discovered a place -the day before where trees had fallen down and snow had covered them, -thus making a tunnel. So that night they rolled their little brother up -in a blanket and left early in the night, unknown to their mother. When -they left, the Iroquois were getting closer. The mother awoke and cried -out, “Madja′wαk they are going!” She did this to help the Iroquois find -them. The Iroquois followed them on snowshoes, but the sons made a -great number of branch trails in order to deceive them. - -The three finally reached their windfall tunnel and there they stayed -and waited for the Iroquois. At daylight the Iroquois took up the trail -and followed until they finally reached them. The three in the cave -could hear the Iroquois talking above them. One of the Iroquois dug a -hole in the snow above the tunnel and peeped down to see if the three -were there. As one by one the Iroquois looked through the hole, the -sons shot them, the arrow falling back through the hole so that they -could use it again. They killed nearly all of them, and at last no more -Iroquois faces appeared above the hole, but the sons could hear crying. -Finally they decided to come out, and one of the sons went out first to -look around, but he could see no one. They then started back to the -wigwam, following the Iroquois tracks, but they only saw two trails. -One of the sons went a little ahead and the other followed behind with -the baby. - -When they reached their wigwam, they found it smashed to pieces and the -poles flattened out. Their mother was killed and the Iroquois had cut -off her breasts and made babiche strings [57] of it. These two Iroquois -who were left had made a tripod of sticks and had wound the skin all -the way around it. Then they had gone and were never seen again. The -mother had agreed with the Iroquois that they were not to kill her if -she didn’t tell her sons of their whereabouts. - - - - - - - - -TIMAGAMI FOLK-LORE. - - -(1) - -It is not proper to tell stories in summer, lest one die; but, if -stories are told, they must be told for ten successive evenings in -order to prevent the evil. - - - - -(2) - -In order to foretell the sex of the child about to be born, the first -vertebra of a moose or deer may be used. The appearance of one side of -this bone resembles a man’s face, while the other resembles a woman’s. -The seeker for information may place this bone on top of his head and -let it drop to the ground. Whichever face turns upward like a die -indicates the sex of the child. This bone is called uta′backo‵k·e “back -neck-bone”. - - - - -(3) - -A little device to bring rain: suck the flat side of a green leaf until -it snaps, or slap one hand with the palm of the other, holding the leaf -in the fist of the first. - - - - -(4) - -Northern Lights: Wase′tibik·an, “light of night.” - - - - -(5) - -Bine·′s·i·wi·mi·′k·‵an, “birds’ path”. This is the Milky Way, which is -believed to be the guide to the birds in their spring and autumn -migrations. - - - - -(6) - -Wətα′gwanobi·‵s·an “mist from the water” (?). This is the rainbow, -which is thought to be caused by mist generated in the air by waves of -some great sea. - -(The Matachewan Indians of Montreal river call the rainbow -Ani′miki·unujea‵bi “thunder’s legging string”!) - - - - -(7) - -The whippoorwill (wa′hone·‵s·i) is very rarely heard in Bear island, -although the bird frequents some parts of the lake. Its cry is -considered an omen of ill fortune or of death. Another idea connected -with the whippoorwill’s cry is that it is the signal cry of the -Iroquois (Ma′djina‵dowes·i “bad Iroquois,” referring to the tribes of -the League as distinct from those of Caughnawaga) and that it indicates -the proximity of enemies. - - - - -(8) - -When robins (gwi·′ckwe) sing noticeably during the day it is a sign of -coming rain. The toad’s (omα′k·αki) song in the daytime has the same -portent. - - - - -(9) - -To kill blue-bottle flies will bring rain. - - - - -(10) - -If anyone finds or sees a live mole it is a sign that some member of -the family will die soon. Moles are very rare in the Timagami -neighbourhood and quite a stir is raised when one is encountered. - - - - -(11) - -Hiccoughing is a sign that the victim has been stealing something. If -it is true and the victim is accused of it, he will stop hiccoughing -from fright. - - - - -(12) - -If a child is born feet first he is gifted with curing powers for -people with sore backs. They let him jump on the patient’s back. - - - - -(13) - -The method of cooking squirrels (dji·′tɔ′mǫ) has an influence upon the -weather forces. Squirrels are usually cooked by splitting the carcass, -after it has been skinned, and roasting it in the flames until done. -Should the animal, however, be boiled instead, it will bring rain. When -rain is needed, squirrels are boiled purposely to bring it. - - - - -(14) - -To bring on a snowstorm an infant is allowed to make its moccasin print -in the snow. - - - - -(15) - -If an infant warms its hands before the fire, it is a sure sign of cold -weather coming. - - - - -(16) - -A red sunset with red clouds is a sign of wind. - - - - -(17) - -A whirling buzzer, made by spinning a bone or wooden disk on a string -operated by the two hands, will cause the wind to rise. - - - - -(18) - -A divination device is used before the hunt to foretell what kind of -game is going to be killed. It is as follows. The metacarpal bone of a -beaver’s hind leg, with its sinew covering, is taken and cut nearly -through, so that it will break easily. - -This is stuck upright in the ground near the fire and a series of lines -radiating from it are traced in the ashes or ground, each line being -named for some game animal: moose, beaver, caribou, deer, bear, otter, -martin, fisher, etc. Then, as the heat shrinks the sinew, it breaks the -bone at the cut and the upper piece points along one of the lines -marked. This answers what kind of game is going to be gotten. The lines -sometimes also are used to denote the direction to be followed to get -the animals designated. - -(A variation of this operation was noted from the Mattagami band. Here -a stick is used instead of a beaver bone and the base of the stick is -burned. When this falls, it denotes the direction to be taken to secure -game). - - - - -(19) Supernatural Creatures. - -Pa·′gαk. This is a personification of a human skeleton without the -flesh, which wanders about the country. When he travels, he goes as -fast as he thinks. When he wishes himself to be in a place, he is there -as soon as he thinks of it. When he is heard by the people, it is a -sign that someone will die. It is thought that he is heard occasionally -three times in succession, making his peculiar noise, once at the -horizon, once at the zenith, and again at the opposite horizon. - -Me·′megwe·‵s·i. A species of creature which lives in the high remote -ledges. They are small and have hair growing all over their bodies. The -Indians think they are like monkeys, judging from specimens of the -latter they have seen in the picture-books. These dwarf-like creatures -have ugly faces and seek to hide them when they meet with people. A -little narrative of a meeting with these creatures is told by some -Timagami Indians who had been to Lake Timiskaming. The Indians were -passing the high ledge of rock a few miles below Haileybury, where the -water was very deep and where they had set their nets. They found that -somebody had been stealing fish. They proceeded to watch the nets and -soon saw three Me·′megwe·‵s·i come out astride of an old log for a -canoe, using sticks for paddles. The Indians pursued them, the fairies -meanwhile hiding their faces. Finally the Indians caught one. Then one -Indian said, “Look behind!” When the fairy turned quickly they got a -glimpse of how ugly he was. The Indians then took a knife from this -fairy and the rest disappeared, riding their log through the rock wall -to the inside, where they could be heard crying, as this was where they -lived. The Indians then threw the knife at the rock and it went right -through to the inside to its owner. - - - - - - - - -APPENDIX: NOTES ON TIMAGAMI FOLK-LORE. - -(By Neil C. Fergusson.) - - -[Note. - -Under date of August 30, 1913, Mr. Neil C. Fergusson, Timagami Fire -Ranger, wrote from Bear island, Lake Timagami: “While at Bear Island I -met Mr. Speck, who was gathering Indian lore and legends for the -Victoria Memorial Museum. His work interested me greatly.” He then -proceeds to communicate some folk-lore material which he had himself -collected from Timagami Indians. This, kindly put by Mr. Fergusson at -the disposal of the Geological Survey, is here added as a supplement to -Dr. Speck’s own data. - -E. Sapir.] - - - -(1) Whisky Jack and the Markings on Birch Bark. - -“One Indian told me a few incidents about Whisky Jack (Anglicised form -of native Wiske·djak) and ended by saying that he had seen the outline -of that strange personage imprinted on a rock along the Ottawa river. -He said that the markings on the birch bark were caused by Whisky Jack -when he struck the bark, which was once clear, with a balsam bough and -then threw a bird at the tree. Hence the knots give the appearance of a -bird with outstretched wings, as seen on the enclosed piece of bark -(see Figure 2).” - - - -(2) The Two Girls, Hell-Diver, and Loon. [58] - -Once upon a time two girls who were out in the woods climbed a tall -spruce tree, but when they wanted to descend, they found that it was -impossible. Just then a Moose passed near the tree and both girls -called to him for help. The Moose, however, passed on without aiding -them. Likewise a Deer, an Otter, and a Lynx all went by, but from none -did they receive any help. At last a Wolverine came along and listened -to the girls’ entreaties. He finally climbed the tree and brought the -girls safely to the ground, after which all three walked along -together. The girls didn’t wish the Wolverine as a companion, so one of -them said that she had dropped her hair-ribbon near the spruce tree and -asked the unwelcome companion to go back for it, saying that they would -wait where they were until he returned. The kind Wolverine went off on -his errand, and, as soon as he was out of sight, the two girls made -their departure. So the Wolverine came back and saw no girls. He heard -a whistle and went in that direction. Then he heard another whistle -behind him, and so on, but still he failed to find the girls, for the -trees were whistling one after another in order to fool the poor -Wolverine. The Wolverine went his own way, feeling very much grieved. - -The girls walked on swiftly until they came to a little wigwam built in -the bush. It was a very pretty wigwam and looked so inviting to the -tired girls that they went inside to rest. Soon a Bird, who was the -owner, came along and demanded their business in his wigwam. They told -him that they had lost their way, so he gave them a cup of tea and -directed them on their journey. The girls travelled on and came at last -to a river at the end of which was a lake. A Beaver was paddling his -canoe down the stream, but wouldn’t take the girls in. Next a Loon, who -was the king of all water animals, came along in his canoe, but he also -refused to take them with him. Finally a “Hell-diver” came paddling by. -He was very kind and took the two girls down to the lake where he dwelt -and told them that they might sleep in his wigwam that night. He gave -them some blankets and then went out on business. - -The girls, however, couldn’t go to sleep, for they heard music and knew -that a dance must be going on. They got out of their bed and went to -the house where they heard the music. Looking in at the window, they -saw the Loon playing the fiddle and all the dancers enjoying -themselves, so they returned to their bed and placed two logs under the -blankets to deceive their kind friend, the “Hell-diver,” into thinking -that they were still where he had left them. - -While the two girls were dancing, the “Hell-diver” returned and lay -down under the blankets, but the logs happened to be partly rotten and -were filled with ants, so that it wasn’t long before he discovered the -trick that had been played on him. At once he went to the Loon’s house, -thinking that the girls had been to the dance. All was dark in the -house, as the dancers had left, but he could see that the two girls and -the Loon were lying there asleep. The Loon was snoring with his mouth -wide open. The “Hell-diver” was seized with anger and went swiftly back -to his wigwam, where he heated a piece of iron until it was red hot. He -hastened with this to the Loon’s house and crammed it down the -sleeper’s mouth. - -Knowing that he had killed the Loon and that the murder would soon be -discovered on the next day, he made ready to go on a hunting trip and -told his old grandmother that he’d be back on the following evening. -When the murdered Loon was discovered, his murderer was far away in the -bush and had already caught one deer in his trap. He filled a portion -of its entrails with blood and hung it around his neck, then started -for home. As his canoe neared the village in the evening, all the -people ran down to the water’s edge and cried, “Our chief is dead!” The -“Hell-diver” pulled his knife and cut the bladder of blood which hung -about his neck, upsetting the canoe at the same time. The people -lamented, saying, “We shouldn’t have told the ‘Hell-diver,’ for he has -killed himself from grief.” - -But far out in the middle of the lake the “Hell-diver” came swimming to -the surface and called aloud. “It was I who killed our king, the Loon.” -Revenge took hold of all the people and they at once gave chase, but -were unable to catch the murderer, and, as darkness was upon them, they -said, “We will build a dam and in the morning, when the lake is dry, we -will catch him.” In the morning the lake was dry and all the villagers -went in pursuit. The chase was a long one and the ‘Hell-diver’ was in -the last stages of fatigue when he ran to the dam and quickly kicked it -down. The waters came running in and all the people were turned into -water animals, but became friends with one another. - - - - - - - - -PHONETIC KEY. - - -a, as in father, of medium length; a·, lengthened. - -e, open; ɛ·, long as in North German Bär. - -e·, longer than e and close in quality. - -i and i·, short and long close vowels. - -o, close and of medium length. - -ɔ·, longer than o and with lips more protruded, almost like au of -English taut. - -α, dulled form of short a, like u of English but. - -ə, short obscure vowel of uncertain quality. - - - -b–p, bilabial stops varying between true sonant and intermediate -surd-sonant. - -d–t, alveolar stops varying between true sonant and intermediate -surd-sonant. - -g–k, medial palatal stops varying between true sonant and intermediate -surd-sonant. - -s and z, surd and sonant dorsal sibilant pronounced with tip of tongue -deflected to lower alveolar (applies only to Timiskaming Algonquin; in -Timagami Ojibwa s and z are normal). - -c and j, surd and sonant sibilant corresponding respectively to English -sh and z of azure. - -tc and dj, surd and sonant sibilant affricative corresponding -respectively to English ch and j. - -x, voiceless palatal spirant like ch of German Bach. - -m, as in English. - -n, as in English. - -ŋ, palatal nasal like ng of English sing. - -w, as in English. - -y, as in English. - -h, as in English. - - - -˛, nasalized vowel. - -ʻ, aspiration following vowel or consonant. - -·, denotes that preceding vowel or consonant is long. - -′, main stress. - -‵, secondary stress. - - - - - - - - -NOTES - - -[1] This band is known locally as Ki·we·′gomani‵cəna‵bi “Turn back lake -Indians.” Their rendezvous was at Fort William. Their range extended -around Lake Dumoine and down Dumoine river to the Ottawa river. - -[2] Cf. A. B. Skinner, Notes on the Eastern Cree and Northern -Saulteaux, Anth. Papers of Amer. Mus. of Nat. Hist., N.Y., vol. IX, pt. -i, 1911. - -[3] Ciŋgəbis is the grebe, a well known character in Ojibwa mythology, -sharing the trickster exploits of Wiske·djak. He appears again as the -quasi-hero of a subsequent story in this cycle. - -[4] Formal way of ending a narration; the narrator is assumed to have -been a spectator. The informant temporarily discontinued his story -here. - -[5] Ejus. - -[6] Ejus. - -[7] The Indians often use the red willow bark to mix with tobacco. It -is called məskwa′bi·‵mij “red willow tree.” The yellow spots seen on -the red of the bark are where Wiske·djak, in walking over them, got -them between his legs and left yellow matter in the blood from the -scabs. The “rock weed,” wa′kwund (rock tripe) is often eaten in the -bush when other foods fail. It is scraped off the rocks with a flat -stick into a blanket, then washed and boiled and eaten. The water -becomes a little slimy, but it makes a nourishing soup. - -[8] Pαgwa′k·wut pugəma′gan “arrow-head hammer,” an old style of war -club with a stone set in a big wooden head attached to a handle and -swung by a thong from the warrior’s elbow to leave his hand free. - -[9] It is a most remarkable thing that practically the same legend is -found among all the northern and eastern Algonkians: Cree, Montagnais, -Abenaki, Penobscot, Malecite. - -[10] This is the version of the Kingfisher clan of the Timagami band. - -[11] This refers to the old custom of seclusion during puberty. - -[12] By doing so she became pregnant. Magical conception occurs in the -culture-hero story of the Algonkian, Iroquoian, and Yuchi tribes. - -[13] An episode strikingly similar to one found among the Penobscot and -other Eastern Algonkians. - -[14] Fire drill. - -[15] Onomapoetic term in diminutive. - -[16] Rock-tripe, an edible fungus made into soup and eaten in time of -famine. Nenebuc had this experience on a ledge near the eastern shore -of Smoothwater lake (see map). - -[17] This big snake became a high rocky ridge on the portage south of -Smoothwater lake (see map above referred to). - -[18] The lake is Smoothwater lake, Cųcawa′gami “smooth lake” (see map -above referred to). This is the scene of the world transformation. - -[19] The cave is in a high bluff on the west shore of Smoothwater lake. -On the eastern shore is where Nenebuc fell down the rocks and made -wa′kwan. - -[20] The medicine people always do that now. - -[21] Abi·ndəsa′gan “something to sit or lie on the water with.” The -event occurred near the previously mentioned cave. - -[22] This is called Koko‵kowikwe·‵tuɔk “Owl bay,” now known as Kokoko -bay, the northeastern arm of Lake Timagami (see map). The event -occurred on the western shore of the bay. - -[23] This fragment has probably come from some neighbouring band of -Ojibwa, possibly Mattagami. - -[24] This is a fragment of the culture-hero cycle of the Mattagami band -of Ojibwa, which has become known among the Timagami people, but does -not form a part of their own version. - -[25] Every wigwam has horizontal poles crossing near the smoke hole. -This is a drying rack and support for the pot hook. - -[26] The Ojibwa formerly cooked in stone vessels as well as in birch -bark. - -[27] A very scarce animal in northern Ontario. - -[28] The Indians often had much trouble to get food in the winter and -looked forward eagerly to spring, when the ice leaves the rivers, -making “open water,” thus enabling them to seek new hunting places. - -[29] An opening in the ice near the camp for the supply of water in -winter. - -[30] An affair resembling a megaphone or moose call. - -[31] By doing this he would prevent them from travelling and cause them -to freeze or starve to death. - -[32] Magic. - -[33] The hole is a circle composed of seven stars (Pleiades). This was -the first mite′win or “conjuring” lodge. Seven poles are necessary to -build this lodge. Unless seven are used, the conjurer’s tent will not -rock. The old woman tends the mite′win. When she moves from the hole, -there is sure to be mite′win somewhere here below. The stars form the -rim of the hole through which she lowered the two girls. - -[34] Etiam hodie castor saepe pedit. - -[35] Kcki·′man, a magic fetish which will secure the owner his wish. - -[36] Also called Mici·′ci·ga‵k “Monster Skunk”. - -[37] In winter-time, the Indians keep a hole chopped through the ice -near their camp for the water supply. - -[38] If he had obeyed her and not looked until the third day, she would -still have been there. - -[39] It is the custom for a hunter returning to hand his game bag to -his wife before he enters the wigwam, without speaking, so that she can -see for herself whether he has had good luck or not. - -[40] The constellation Ursa Major is called wətci·′gan·αŋg “Fishing -Star.” The story accounts for this constellation name. - -[41] This is the bend in the handle of the Great Dipper. The small star -Alcor in this constellation is the wound. - -[42] Night lines are set for lake fish. The hook of bone formerly was -fastened into a shank of wood and this tied to a line by a leather -leader which the teeth of the fish could not sever. Then the line was -fastened to another line adjoining the two float sticks by a knot and -wrapping, which would pay out after a little jerk. The float sticks -were anchored by a stone. The bait was tied to the hook, which later -was kept horizontal by a line running from the leader to a pin stuck in -the bait. This ingenious device is shown in Figure 1. As the story -mentions, when the float sticks are together it is a sign that a fish -is on the hook. - -[43] Archaic form. - -[44] To drive beaver is to hunt them by driving them from their cabins -beneath the ice. - -[45] At this time Lynx testes habuit just like those of animals, but -now they are like those of the cat, invisible. - -[46] Conjurer’s magic. - -[47] They used to suspend the beaver by a swinging string and roast -him, saving all the bones from the dogs in order to throw them into the -lake, as they thought that there would be just as many beavers there -again in the autumn as the number of bones thrown in. This story -explains the ceremonial treatment of beaver remains. - -[48] This intestine sausage is a great delicacy among the Indians. - -[49] One of the ranks of shamans. - -[50] Mi·te‵ʻkwe, “medicine woman”. - -[51] A cannibal monster. - -[52] Gitcikwe′we intended to assume this guise. - -[53] Seven poles are always required for this kind of a wigwam. See -story of Ciŋgibis. - -[54] The usual procedure of the conjurer. - -[55] This is related as a true story. One of Gitcikwe′we’s daughters is -still living in the Timagami band; she is known as Pi·dje′ʻkwe. - -[56] Quoted verbatim from Chief Aleck Paul. - -[57] Thongs of rawhide. - -[58] Mr. Fergusson writes: “Another Indian told me some stories that he -had heard from his grandmother, who could speak the Ojibwa tongue. I -will write out the one that I thought most interesting.” The story -given by Mr. Fergusson is evidently a close variant of the second part -of No. 5 of Dr. Speck’s Timagami series. - -E. 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