The Indian is to be viewed here, as elsewhere, as being in the highest state of his physical, not of his mental phasis. Such glimmerings may however be picked out of these warlike rhapsodies, as denote that he is of a noble and independent tone of thinking. We shall at least enable the reader to judge. The following specimens, which have been derived from actors in the depths of the forest, consist of independent songs, or stanzas, each of which is sung by a different or by the same warrior, while the dance is in progress. The words have been taken down from a young Chippewa warrior of lake Superior, of the name of Che che-gwy-ung. It will be perceived that there is a unity in the theme, while each warrior exercises the freest scope of expression. This unity I have favoured by throwing out such stanzas as mar it, and afterwards arranging them together.
WAR SONG.
a. In beginning this song the warrior has turned his eyes to the clouds.
| O shá wan ong | (From the place of the south) |
| Un dos′ e wug, | (They come,) repeat. |
| Pe nä′ se wug, | (The birds, i.e. the warlike birds.) |
| Ka baim wai wá dung-ig. | (Hear the sound of their passing screams on the air.) |
b. The idea of ravenous birds hovering in the sky, still prevails—
| Tod ot′ to be | (I wish to change myself to be) |
| Pe nä′ se. | (A bird.) |
| Ka dow′ we á we yun′. | (His swift body—to be like him.) |
c. The warrior now rises above all thoughts of fear.
| Ne wä be na, | (I cast it away.) |
| Né ow a. | (My body.) |
| Ne wá be na, | (Repeats.) This is a high symbolical boast of personal bravery. |
| Né ow a. |
d. He appeals to the Great Spirit for extraordinary power.
| Na bun á kum ig, | (On the front part of the earth,) |
| Tshe bá be wish′ em ug. | (First shines [strikes] the light.) |
| In do main′ em ik, | (Such power to me,) |
| Mon′ e do, | (My God,) |
| Shä wa nem id. | (In thy mercy give!) |