The Lord is my shepherd, I'll not want;
2. He makes me down to lie
In pastures green: he leadeth me
the quiet waters by.
3. My soul he doth restore again
and me to walk doth make
Within the paths of righteousness
E'en for his own name's sake.
4. Yea, though I walk in death's dark vale,
yet will I fear none ill;
For thou art with me and thy rod
and staff me comfort still.
5. My table thou hast furnished
in presence of my foes;
My head thou dost with oil annoint,
and my cup overflows.
6. Goodness and mercy all my life
shall surely follow me;
And in God's house forevermore
my dwelling place shall be.
The harmony of numbers has always detracted from the plain sense, and the piety of thought, of the scriptures, which is the probable cause of so many failures on the subject. In the instance of this Psalm, it will be observed, by a comparison, that Watts, who has so generally succeeded, does not come up, in any respect, to the full literal meaning of the original, which is well preserved, with the requisite harmony, in the old version.
There is one species of oral composition existing among all the tribes, which, from its peculiarities, deserves to be separately mentioned. I allude to the hieratic chants, choruses and incantations of their professed prophets, medicine men and jugglers—constituting, as these men do, a distinct order in Indian society, who are entitled by their supposed skill, wisdom or sanctity, to exercise the offices of a priesthood. Affecting mystery in the discharge of their functions, their songs and choruses are couched in language which is studiously obscure, oftentimes cabalistic, and generally not well understood by any but professed initiates.
Nothing, however, in this department of my inquiries, has opened a more pleasing view of society, exposed to the bitter vicissitudes of Indian life, than the little domestic chants of mothers, and the poetic see-saws of children, of which specimens are furnished. These show the universality of the sentiments of natural affection, and supply another proof, were any wanting, to demonstrate that it is only ignorance, indolence and poverty, that sink the human character, and create the leading distinctions among the races of men. Were these affections cultivated, and children early taught the principles of virtue and rectitude, and the maxims of industry, order and cleanliness, there is no doubt that the mass of Indian society would be meliorated in a comparatively short period; and by a continuance of efforts soon exalted from that state of degradation, of which the want of letters and religion have been the principal causes.
In presenting these specimens of songs, gathered among the recesses of the forest, it is hoped it will not be overlooked, by the reader, that they are submitted as facts or materials, in the mental condition of the tribes, and not as evidences of attainment in the arts of metre and melody, which will bear to be admitted or even criticised by the side of the refined poetry of civilized nations. And above all, not as efforts to turn Indian sentiments to account, in original composition. No such idea is entertained. If materials be supplied from which some judgment may be formed of the actual state of these songs and rude oral compositions, or improvisations, the extent of the object will have been attained. But even here, there is less, with the exception of a single department, i.e. versification and composition by cultivated natives, than it was hoped to furnish. And this little, has been the result of a species of labour, in the collection, quite disproportionate to the result. It is hoped at least, that it may indicate the mode in which such collections may be made, among the tribes, and become the means of eliciting materials more worthy of attention.