25 
other bear or beaver, and be reborn in some other locality. But Jonas 
King said “ If you kill a bear in its den this winter, and next winter kill 
a bear in the same place it will be exactly the same bear; it will have the 
same soul, the same shadow, and it will be clothed in the same bones. 
Only its flesh will be new.” To clinch the argument he added “ When 
I was young old hunters would sometimes cut a cross in the leg-bone of 
a beaver and place it in a creek or somewhere away from the dogs. Later 
they would sometimes kill a beaver with exactly the same mark on its 
leg-bone. Plainly it was the same beaver that had come to life again, 
and reassumed the same bones. Other animals, however, acquire new 
bones as well as new flesh.” 
Most of the Indians believe that the souls of dogs go to the under- 
world with the souls of other animals, although the dog is man’s constant 
companion here on earth. Yet one old man, Jim Nanibush, was sure 
that he would find the souls of his dogs awaiting him in the land of the 
west when his own soul journeyed thither. The wolf closely resembles the 
dog, but is savage and treacherous. The Ojibwa, therefore, consider it 
the dog of the W indigo, the supernatural man-eating giant, and seldom 
interfere with it. Yet even the wolf has a religious sense like human 
beings. When running on the ice it will sometimes stop and face the east, 
the south, the west, and the north, just as the Indians themselves face 
these four cardinal points in turn when they perform their religious cere- 
monies. 
To substantiate their doctrine that men, animals, and plants are all 
closely akin the Indians of Parry island relate an elaborate myth, describ- 
ing how a mighty deity created the animals and plants from quasi-human 
beings. Obviously the myth itself could only have arisen on the basis 
of the doctrine. 
“ Shauwanigizik, the supernatural being or deity who rules the southern sky, 
created the animals, birds, and plants at the command of Kitchi Manido, the Great 
Spirit. After travelling all over the world and summoning different beings to come 
to him, he returned to the south and sat down on the prairie. 
The first man who approached him had a long neck and long legs. He said to 
Shauwanigizik ‘ I have come to visit you.’ Shauwanigizik answered * I am glad that 
you have come. You shall foe known as crane.’ Forthwith the man became a crane 
and flew away. 
A big stout man now approached and said 1 1 have come to visit you.’ 
Shauwanigizik said ‘ I am glad that you have come. You shall be known as the great 
horned owl.’ The man became an owl and flew away. 
Another man drew near. Shauwanigizik changed him into kokoko, a smaller owl. 
An Indian named tashkweankwit (“Opening up of clouds”) approached. Shau- 
wanigizik changed him to the red-headed woodpecker, mcmc . saying * You shall bless 
the Indians who fast.' 
Gitchigankwit (“ Flecks of cirrus clouds ”) came. Shauwanigizik changed him to 
the woodpecker that is flecked with spots like cirrus clouds. 
Gijianakwedoke (“Clouds that sail quickly by”), a woman, became a small owl, 
kakapshi. 
Gijiankwit (“Clouds sailing by”) became a loon. Shauwanigizik said ‘You shall 
be a loon and scream when you fly up into the sky.’ 
Bekwinabi (“ He who sits on a tree top ”) became the robin. 
Padreudang (“One can hear it coming”) became a little brown bird, kakaskinedjin. 
Badanomad (“ Approaching wind ”) became the crow, andeg. 
Wabinose (“Walks all night till dawn”) became a large black bird with white 
bill, kagaksin. 
