The hunter, to deceive the animal he wishes to kill puts on the dress of a white man, or assumes the appearance of some harmless creature, and he boasts that his disguise is so perfect as to deceive any but a chief medicine man, or a great hunter. It should be remembered, that the language of these songs is commonly that of distant allusion, rather than direct figure; hence, though the words may seem unmeaning to us, they always convey much signification to the Indians. Thus, in this instance, though the hunter says he puts on the appearance of a white man, it is probable he means that he disguises himself as a bear, or some other animal, equally harmless with a man who wears a hat, or a white man. That the Indians should think little of the white man’s skill in hunting, is by no means surprising.
5. 6. 7. 8. 9.
5. I-ah-ne-wah-ho go-mo-yaun, i-ah-ne-wah-ho go-mo-yaun! i-am-mik-gung-ga-nah; i-ah-ne-wah-ho go-mo-yaun.
Can any one remain longer under water than me? I am beaver, and I can remain longer than any under water.
This language, descriptive of the difficulties in taking beaver, is put into the mouth of the animal himself.
6. I-an-we-be-ah-ne ne-hub-be-ah-na be-ah-na. (Many times repeated.)
I am well loaded; I sit down to rest; I am loaded.
The hunter hears, but he regards not the boasting language of the beaver. The evidence of his skill and success is on his back, suspended by a strap passing round his forehead; and to signify that his load is heavy, he sits down to rest.