--- title: Myths and Folk-lore of the Timagami Ojibwa., part 5 — Myths and Folk-lore of the Timiskaming Algonquin… · full text with trees description: Myths and Folk-lore of the Timagami Ojibwa., part 5, «Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa» by Frank G. Speck: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: So one time the Beaver sent a man to invite all the people to another f --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg66509/15/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [Myths and Folk-lore of the Timiskaming…](https://md.mova.elamur.ai/free/en/corpora/tales/pg66509/) / Myths and Folk-lore of the Timagami Oj… # Myths and Folk-lore of the Timagami Ojibwa., part 5 Myths and Folk-lore of the Timagami Ojibwa., part 5 of «Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa» by Frank G. Speck: the whole text, 193 sentences and 2800 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg66509/15/page/2/) So one time the Beaver sent a man to invite all the people to another feast.[1](1/ "tree and pragmatics") He sent the messages all through the camp.[2](2/ "tree and pragmatics") Now the people told the Otter this time, “You must not come; you never keep your mouth shut; you always laugh.[3](3/ "tree and pragmatics") If you only knew enough to keep still like the rest of us, it would be all right, but you had better stay home.”[4](4/ "tree and pragmatics") “Oh well, all right,” said the Otter, “I’ll stay back.”[5](5/ "tree and pragmatics") All went to the feast except the Otter.[6](6/ "tree and pragmatics") But he asked the others, “You will have to bring my share to me, since I can’t come.[7](7/ "tree and pragmatics") Tell the chief to send me my share.”[8](8/ "tree and pragmatics") The others agreed and went to attend the feast; but they asked him, “How big a piece of grease do you want?”[9](9/ "tree and pragmatics") The Otter replied, “Bring me a piece the size of my forearm.”[10](10/ "tree and pragmatics") (The otter has a very small forearm.)[11](11/ "tree and pragmatics") When the guests arrived at the feast, the Beaver chief saw that the Otter was not with them.[12](12/ "tree and pragmatics") Said he, “Where, indeed, is Otter?[13](13/ "tree and pragmatics") I like him because he is so funny.”[14](14/ "tree and pragmatics") 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.[15](15/ "tree and pragmatics") The Beaver cut a piece that size and sent it to the Otter; that is all the Otter got.[16](16/ "tree and pragmatics") He did not get very much because he had such a short forearm.[17](17/ "tree and pragmatics") That is the end of my story.[18](18/ "tree and pragmatics") (7) Tcaka·bįs.[19](19/ "tree and pragmatics") Tcaka·bįs lived with his grandmother.[20](20/ "tree and pragmatics") One time he made a long journey and was away for quite a while.[21](21/ "tree and pragmatics") He came to where there were some giant women who were scraping frozen beaver skins, “kąc, kąc.”[22](22/ "tree and pragmatics") He returned home and told his grandmother, “I heard the giant women scraping beaver hides.”[23](23/ "tree and pragmatics") “Don’t go near them,” said his grandmother.[24](24/ "tree and pragmatics") And she repeated this warning often to Tcaka·bįs.[25](25/ "tree and pragmatics") 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.[26](26/ "tree and pragmatics") When he came up, they knew him and cried out, “Ee, come on, come on, Tcaka·bįs!”[27](27/ "tree and pragmatics") So he went over to them and they said, “There is a beaver here and you must pull him up.”[28](28/ "tree and pragmatics") Tcaka·bįs was small and they thought the beaver would pull him through the hole into the ice.[29](29/ "tree and pragmatics") But he caught hold of the beaver’s tail and pulled him through all right.[30](30/ "tree and pragmatics") 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.[31](31/ "tree and pragmatics") When he got home, he showed her the tail, and she asked, “Did you steal it?”[32](32/ "tree and pragmatics") “No, no,” answered he.[33](33/ "tree and pragmatics") Then he made a door for their wigwam out of the tail.[34](34/ "tree and pragmatics") Soon the giant woman came to where he lived and called.[35](35/ "tree and pragmatics") “Tcaka·bįs, you are a dead man!”[36](36/ "tree and pragmatics") They came for the purpose of eating Tcaka·bįs and his grandmother.[37](37/ "tree and pragmatics") Then the grandmother said, “I told you not to go there.[38](38/ "tree and pragmatics") Now they say you are a dead man.”[39](39/ "tree and pragmatics") But Tcaka·bįs said, “Don’t be afraid, grandmother.[40](40/ "tree and pragmatics") I will take care of you.”[41](41/ "tree and pragmatics") 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.[42](42/ "tree and pragmatics") The stone was so thick that they were unable to hear the giant women pounding on the outside.[43](43/ "tree and pragmatics") Then the giant women went away and Tcaka·bįs lay inside of the wigwam in safety.[44](44/ "tree and pragmatics") But he felt a little sick, because he had eaten too much beaver fat.[45](45/ "tree and pragmatics") 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.[46](46/ "tree and pragmatics") As he came up, one of the giant women seized him and threw him into the pot.[47](47/ "tree and pragmatics") There he stayed for a long time, boiling and circling round and round in the pot, but still he was alive.[48](48/ "tree and pragmatics") At last, when the giant women needed grease, they dipped up Tcaka·bįs with a wooden spoon and threw him outside.[49](49/ "tree and pragmatics") Then Tcaka·bįs went back to his grandmother.[50](50/ "tree and pragmatics") He was very thin, because he had been boiled so long, nothing but skin and bones.[51](51/ "tree and pragmatics") That’s the end; he was a small fellow.[52](52/ "tree and pragmatics") (8) Aniwɔ·ye, \[36\] the Giant Skunk, and the Origin of Skunks.[53](53/ "tree and pragmatics") Aniwɔ·ye was the monster Skunk.[54](54/ "tree and pragmatics") He used to travel all over this world, trying to find the Ojibwa.[55](55/ "tree and pragmatics") He hunted them to kill them.[56](56/ "tree and pragmatics") He often took the form of a man.[57](57/ "tree and pragmatics") 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.[58](58/ "tree and pragmatics") In those days there was no other sickness.[59](59/ "tree and pragmatics") That was the only sickness which people had to kill them.[60](60/ "tree and pragmatics") 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.[61](61/ "tree and pragmatics") It was winter time.[62](62/ "tree and pragmatics") 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.[63](63/ "tree and pragmatics") 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.[64](64/ "tree and pragmatics") Said they, “We will go to Big Fisher lake, where the Big Fisher lives.”[65](65/ "tree and pragmatics") So they started off.[66](66/ "tree and pragmatics") But there was one old woman who could hardly see.[67](67/ "tree and pragmatics") She could not travel with them, so they had to leave her, as nobody could carry her.[68](68/ "tree and pragmatics") 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.[69](69/ "tree and pragmatics") He looked in the door and saw her sitting near the fire.[70](70/ "tree and pragmatics") “Where are all your people?” he asked her.[71](71/ "tree and pragmatics") “They have gone away,” she answered.[72](72/ "tree and pragmatics") “They saw Aniwɔ·ye’s track and departed.[73](73/ "tree and pragmatics") But I am too old.[74](74/ "tree and pragmatics") I can’t see, I can’t walk; so they left me here.”[75](75/ "tree and pragmatics") 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.[76](76/ "tree and pragmatics") 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.”[77](77/ "tree and pragmatics") So he turned his back to her et pepedit.[78](78/ "tree and pragmatics") He blew the wigwam and the old woman all to pieces.[79](79/ "tree and pragmatics") Then Aniwɔ·ye followed on the trail of the people.[80](80/ "tree and pragmatics") 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.[81](81/ "tree and pragmatics") The people had arrived here after a hard trip and begged Big Fisher for protection from Aniwɔ·ye.[82](82/ "tree and pragmatics") 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.[83](83/ "tree and pragmatics") Those who had reached Big Fisher’s camp kept watching for Aniwɔ·ye to appear across the lake on their tracks.[84](84/ "tree and pragmatics") At last they saw him emerge on the lake and come towards them.[85](85/ "tree and pragmatics") 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.[86](86/ "tree and pragmatics") Now, when Aniwɔ·ye appeared Big Fisher said to the people, “We will go to meet him.[87](87/ "tree and pragmatics") You men go ahead and I will hide behind you.[88](88/ "tree and pragmatics") So we will approach him until we get almost within his range.[89](89/ "tree and pragmatics") Do not let him see me, sed cum anum suum nobis verteret, spread apart and let me pass you to the front.[90](90/ "tree and pragmatics") While his back is turned to us, we will fix him.”[91](91/ "tree and pragmatics") They did as they were told, and the band started forward to meet Aniwɔ·ye, who also approached them slowly.[92](92/ "tree and pragmatics") When they were near enough ut odore ejus attingerentur, Aniwɔ·ye turned slowly.[93](93/ "tree and pragmatics") 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.[94](94/ "tree and pragmatics") He pinched anum ejus dure.[95](95/ "tree and pragmatics") “Ayu!” exclaimed Aniwɔ·ye.[96](96/ "tree and pragmatics") “Ayu, ayu\![97](97/ "tree and pragmatics") Let go of me\![98](98/ "tree and pragmatics") Non iterum pedam!”[99](99/ "tree and pragmatics") But Big Fisher held on and would not let go.[100](100/ "tree and pragmatics") They struggled for some time, but Big Fisher held fast, and at last Aniwɔ·ye died because he could not discharge.[101](101/ "tree and pragmatics") He died and they were all exceedingly glad, rejoicing that he was done for.[102](102/ "tree and pragmatics") So they cut him up into small bits and scattered the bits all about.[103](103/ "tree and pragmatics") Immediately these turned into little skunks which ran off into the bush.[104](104/ "tree and pragmatics") That was the end of Aniwɔ·ye, the Monster Skunk, but there are plenty of small skunks now.[105](105/ "tree and pragmatics") **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg66509/15/page/2/) - ← previous: [Myths and Folk-lore of the Timagami Ojibwa., part 4](https://md.mova.elamur.ai/free/en/corpora/tales/pg66509/14/) - next →: [page 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg66509/15/page/2/) - ↑ back to [Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa](https://md.mova.elamur.ai/free/en/corpora/tales/pg66509/)