[Contents]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 calleduta′backo‵k·e“back neck-bone”.[79](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 rainbowAni′miki·unujea‵bi“thunder’s legging string”!)(7)Thewhippoorwill(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.[80](9)To killblue-bottle flieswill 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)Hiccoughingis 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 isborn feet firsthe is gifted with curing powers for people with sore backs. They let him jump on the patient’s back.(13)The method ofcooking 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 asnowstorman infant is allowed to make its moccasin print in the snow.(15)If aninfant warms its handsbefore the fire, it is a sure sign of cold weather coming.[81](16)Ared sunsetwith red clouds is a sign of wind.(17)Awhirling buzzer, made by spinning a bone or wooden disk on a string operated by the two hands, will cause the wind to rise.(18)Adivination deviceis 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.[82]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 threeMe·′megwe·‵s·icome 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.Figure 2. Markings on birch bark.Figure 2.Markings on birch bark.[83]
[Contents]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 calleduta′backo‵k·e“back neck-bone”.[79](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 rainbowAni′miki·unujea‵bi“thunder’s legging string”!)(7)Thewhippoorwill(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.[80](9)To killblue-bottle flieswill 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)Hiccoughingis 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 isborn feet firsthe is gifted with curing powers for people with sore backs. They let him jump on the patient’s back.(13)The method ofcooking 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 asnowstorman infant is allowed to make its moccasin print in the snow.(15)If aninfant warms its handsbefore the fire, it is a sure sign of cold weather coming.[81](16)Ared sunsetwith red clouds is a sign of wind.(17)Awhirling buzzer, made by spinning a bone or wooden disk on a string operated by the two hands, will cause the wind to rise.(18)Adivination deviceis 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.[82]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 threeMe·′megwe·‵s·icome 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.Figure 2. Markings on birch bark.Figure 2.Markings on birch bark.[83]
[Contents]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 calleduta′backo‵k·e“back neck-bone”.[79](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 rainbowAni′miki·unujea‵bi“thunder’s legging string”!)(7)Thewhippoorwill(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.[80](9)To killblue-bottle flieswill 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)Hiccoughingis 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 isborn feet firsthe is gifted with curing powers for people with sore backs. They let him jump on the patient’s back.(13)The method ofcooking 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 asnowstorman infant is allowed to make its moccasin print in the snow.(15)If aninfant warms its handsbefore the fire, it is a sure sign of cold weather coming.[81](16)Ared sunsetwith red clouds is a sign of wind.(17)Awhirling buzzer, made by spinning a bone or wooden disk on a string operated by the two hands, will cause the wind to rise.(18)Adivination deviceis 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.[82]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 threeMe·′megwe·‵s·icome 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.Figure 2. Markings on birch bark.Figure 2.Markings on birch bark.[83]
[Contents]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 calleduta′backo‵k·e“back neck-bone”.[79](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 rainbowAni′miki·unujea‵bi“thunder’s legging string”!)(7)Thewhippoorwill(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.[80](9)To killblue-bottle flieswill 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)Hiccoughingis 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 isborn feet firsthe is gifted with curing powers for people with sore backs. They let him jump on the patient’s back.(13)The method ofcooking 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 asnowstorman infant is allowed to make its moccasin print in the snow.(15)If aninfant warms its handsbefore the fire, it is a sure sign of cold weather coming.[81](16)Ared sunsetwith red clouds is a sign of wind.(17)Awhirling buzzer, made by spinning a bone or wooden disk on a string operated by the two hands, will cause the wind to rise.(18)Adivination deviceis 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.[82]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 threeMe·′megwe·‵s·icome 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.Figure 2. Markings on birch bark.Figure 2.Markings on birch bark.[83]
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 calleduta′backo‵k·e“back neck-bone”.[79](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 rainbowAni′miki·unujea‵bi“thunder’s legging string”!)(7)Thewhippoorwill(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.[80](9)To killblue-bottle flieswill 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)Hiccoughingis 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 isborn feet firsthe is gifted with curing powers for people with sore backs. They let him jump on the patient’s back.(13)The method ofcooking 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 asnowstorman infant is allowed to make its moccasin print in the snow.(15)If aninfant warms its handsbefore the fire, it is a sure sign of cold weather coming.[81](16)Ared sunsetwith red clouds is a sign of wind.(17)Awhirling buzzer, made by spinning a bone or wooden disk on a string operated by the two hands, will cause the wind to rise.(18)Adivination deviceis 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.[82]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 threeMe·′megwe·‵s·icome 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.Figure 2. Markings on birch bark.Figure 2.Markings on birch bark.[83]
(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.
(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.
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 calleduta′backo‵k·e“back neck-bone”.[79]
(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 calleduta′backo‵k·e“back neck-bone”.[79]
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 calleduta′backo‵k·e“back neck-bone”.[79]
(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.
(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.
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.”
(4)
Northern Lights:Wase′tibik·an, “light of night.”
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.
(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.
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 rainbowAni′miki·unujea‵bi“thunder’s legging string”!)
(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 rainbowAni′miki·unujea‵bi“thunder’s legging string”!)
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 rainbowAni′miki·unujea‵bi“thunder’s legging string”!)
(7)Thewhippoorwill(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.
(7)
Thewhippoorwill(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.
Thewhippoorwill(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.[80]
(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.[80]
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.[80]
(9)To killblue-bottle flieswill bring rain.
(9)
To killblue-bottle flieswill bring rain.
To killblue-bottle flieswill 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.
(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.
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)Hiccoughingis 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.
(11)
Hiccoughingis 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.
Hiccoughingis 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 isborn feet firsthe is gifted with curing powers for people with sore backs. They let him jump on the patient’s back.
(12)
If a child isborn feet firsthe is gifted with curing powers for people with sore backs. They let him jump on the patient’s back.
If a child isborn feet firsthe is gifted with curing powers for people with sore backs. They let him jump on the patient’s back.
(13)The method ofcooking 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.
(13)
The method ofcooking 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.
The method ofcooking 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 asnowstorman infant is allowed to make its moccasin print in the snow.
(14)
To bring on asnowstorman infant is allowed to make its moccasin print in the snow.
To bring on asnowstorman infant is allowed to make its moccasin print in the snow.
(15)If aninfant warms its handsbefore the fire, it is a sure sign of cold weather coming.[81]
(15)
If aninfant warms its handsbefore the fire, it is a sure sign of cold weather coming.[81]
If aninfant warms its handsbefore the fire, it is a sure sign of cold weather coming.[81]
(16)Ared sunsetwith red clouds is a sign of wind.
(16)
Ared sunsetwith red clouds is a sign of wind.
Ared sunsetwith red clouds is a sign of wind.
(17)Awhirling buzzer, made by spinning a bone or wooden disk on a string operated by the two hands, will cause the wind to rise.
(17)
Awhirling buzzer, made by spinning a bone or wooden disk on a string operated by the two hands, will cause the wind to rise.
Awhirling buzzer, made by spinning a bone or wooden disk on a string operated by the two hands, will cause the wind to rise.
(18)Adivination deviceis 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).
(18)
Adivination deviceis 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).
Adivination deviceis 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.[82]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 threeMe·′megwe·‵s·icome 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.Figure 2. Markings on birch bark.Figure 2.Markings on birch bark.[83]
(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.[82]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 threeMe·′megwe·‵s·icome 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.Figure 2. Markings on birch bark.Figure 2.Markings on birch bark.[83]
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.[82]
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 threeMe·′megwe·‵s·icome 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.
Figure 2. Markings on birch bark.Figure 2.Markings on birch bark.
Figure 2.Markings on birch bark.
[83]