7. Mah-mo-ke-hea hi-ah-maung-wug-e-he-a man-i-to we-he-tah.
He must come up, even the loon, though he is Manito.
This is another answer of the hunter to the boast of the beaver. Are you a greater diver than the loon? Yet even he must rise to the surface after a certain time. The country of the Ojibbeways abounding in small lakes, which sometimes lie very near each other, without any visible communication, they have taken up the idea that communications exist under ground, and they believe a loon can dive down in one, and come up in another of them. They think, also, that the beaver can carry down so much air entangled in his coat, that if left undisturbed at the bottom, he can thrust his nose into his fur, and breathe for some time.
8. Whe-gah ween-ah-waw sah-ge-mah-tik-o-waw, hio-ge-mah-waw, sah-ge-mah-tik-o-waw.
I can cut down that chief tree, though it be the tree of a chief.
The beaver says he can cut down any tree. Though a great hunter, and a man of medicine, may claim the tree, though he may have placed it there, the beaver can cut it down. Sah-gem-ah-tik reminds us of the word Sa-chem, derived from some of the eastern dialects of the Algonkin.
9. Neen-dah no-je-ah we-ah-wing man-i-to-we-tah we-ah-wing, etc.
Though he is Manito, I can work to take his body.
This is the hunter, cutting open the ice, or breaking up the beaver’s lodge, in pursuit of him. (At the bar they begin to dance.)