The business of hunting is one of the first importance to the Indians, consequently, it finds a place in his devotions; indeed, devotion itself having apparently no object beyond the wants and weaknesses of this life, relief in times of hunger, is one of the most important blessings they ever ask for in their prayers. Accordingly, their young men are directed never to use these songs, or to have recourse to the medicine hunt, except in times of the extremest need.
6. Ke-te-na-ne-me-na we-nis-ze-bug-go-na an-no-kau-tum-mau-na, ke-te-na-ne-me-na.
Of you I think, that you use the We-nis-ze-bug-gone, I think this of you.
The common spicy wintergreen, a stalk of which this figure is intended to represent, is much valued as a medicine by the Indians. It is called we-nis-se-bug-goon, from we-ne-sik, the spicy birch, and bug-goon, which in composition means leaf.
7. Ma-mo-yah-na, mis-kwe, ma-mo-yah-na.
That which I take (is) blood, that which I take.
Here is the figure of a bear lying dead on the ground, and a hand is thrust into the body, to take out some of the blood. The instruction communicated probably is, that when the prayers offered in the preparation for the medicine hunt have been answered, and an animal killed, offerings should be immediately made, by taking some of the blood in the hand, and pouring it on the ground; or, as is more commonly done, by throwing a handful of it towards each of the four cardinal points.
8. Hi-a-gwo ne-ma-nah-ho-gahn nah-we-he-a! whe-e-ya!
Now I have something to eat.