304 BUREAU OF AMERICAN ETHNOLOGY [bull. 53 



child mind is first presented the vision of a pig — a very fat pig — 

 hanging in a tree. Next is shown the Frenchmen in gory conflict, 

 followed instantly by the rich man, who carries a pack toward the 

 great water. Where can he be going and why does he travel alone ? 

 But with another lightning transition we are on familiar ground. 

 The rabbit is speaking. We all know how he jeered the lynx from his 

 place of safety on the point of land, extending far into the water. 

 He nibbled the bark off the tree and said he was not afraid, because 

 he knew of a rabbit track that led from that tree right away through 

 the brush. It was a jumping trail. We know that kind of trail. 

 Sep! The singer has stopped. What child laughed? The story 

 ended so suddenly! It was a very funny story. We watch the fire 

 with blinking eyes. "A pig in a tree." Yes, yes! It is warm in 

 the wigwam. The little dogs snuggle cosOy. ''The fighting French- 

 men." We saw a Frenchman once. It is fair to yawn if you do not 

 make any noise. Let us have part of that blanket. There is a bow 

 that goes with the red arrows in the pile of presents. Perhaps we 

 will get it. But we wish — wish — we might have — really seen — the 

 very fat pig — ^in — the — tree. 



Curled in the blanket with their little dogs the Indian children are 

 asleep. 



Analysis. — The tonic triad forms the framework of tliis melody, 

 part of which is above the tonic and part below it. All the tones of 

 the octave except the seventh occur in the melody. The rhythm is 

 lively and well-sustained though the song contains no rhythmic unit. 



The next song accompanies one of the folk-tales (a'dizo'Jce) told 

 to the children. The Chippewa have other folk-tales which belong 

 more especially to the older people; these are the stories of We'nabo'jo 

 (see Bulletin 45, pp. 92, 206). There are also stories of giants, or 

 cannibals, called win'digo. All these stories are of indefinite length, 

 it even being said that the f ull ^narration of the doings of We'nabo'jo 

 requires an entire winter, the story being begun each evening where 

 it was left the previous evening. In contrast to these are stories 

 similar to the one under consideration, which are brief and concise. 

 On the Red Lake Reservation the writer was told stories which were 

 said to be native but which were in reality a Chippewa version of 

 such well-known Hans Andersen stories as "Little Claus and Big 

 Claus." The story of Cinderella also was related with slight adapta- 

 tion. It is probable that these stories were introduced many years 

 ago by the wives of traders who came from Canada. It is said that 

 many of these were women of culture and that they often told stories 

 to the Indian children. These stories were found on no other reser- 

 vation. Several of the stories told to children have been given to the 

 writer on three reservations in Minnesota and also on the Lac du 

 Flambeau Reservation in Wisconsin, the versions differing in detail 



