The two last words seem to have no very definite meaning; they are repeated at the end of some of the sentences, apparently only to lengthen out the sound. This figure is that of a lean and hungry man, who, having asked for food, has been heard, and is now proceeding to allay his hunger.
9. 10. 11. 12. 13. 14. 15.
9. We-wah-kwa be-gah-na mani-to-ga.
I cover my head, sitting down to sleep, ye spirits.
The figure is that of a man, probably designed to be represented in a recumbent position, and drawing his blanket over him. His prayer having been answered, his wants supplied, he declares to the spirits his intention to take repose.
10. Moosh-kin a guh-wah man-i-to-whah, whah-he-yah! whe-ha-ya! etc.
I fill my kettle for the spirit.
This is the hunter’s lodge, and the kettle hanging in it contains the heart of the animal killed in the medicine hunt, of which none but a man and a hunter must venture to taste. Should a woman or a dog even touch this heart, or the blood of the animal, sudden death, or lingering sickness, would follow it. This effect, as well as the dark colour which the Indians say the skin of the females assumes, in instances of the violation of this rule, they attribute to the effect of the medicine applied by the hunter to the heart of the Me-ze-nin-ne-shah. They point out instances of women, formerly distinguished among them for beauty, and particularly for the fairness of the skin, who, by eating of the heart, or touching the blood of an animal killed in medicine hunting, have not only lost that enviable distinction, but have become disgusting and frightful objects, the skin being blackened and covered with ulcers.