I say some person has injured your life.
Among the Indians, when a doctor is called for the sick, it is usual to present him, on his entering the lodge of his patient, a kettle of the best food they are able to procure; and it is probable he commonly commences his treatment, as in this instance, by assuring his patient that he is suffering from the malice of some enemy, who has shot medicine at him, or practised upon his me-zin-ne-neens, to make him a victim of disease. Complaints of whatever kind, are commonly among them, if not always, attributed to bad medicine, under which comprehensive term they include every thing, except open violence, which can be the consequence of human malice and envy. The medicine man will generally go much farther than to tell his patient that he is under the influence of the incantations of somebody; he will name some person, either his own or his patient’s enemy, as he may think most for his interest. This point is fully illustrated in the history of Ais-kaw-ba-wis, in the preceding narrative. The figure has a little sack of medicine, and his song is represented by the two lines coming out of his mouth.
2. Bin-nah neen-ne-kaun, ne-mah-tah-ho-ne-go-ka. (Twice.)
Behold me, my friends, I distribute.
He directs his Me-zhin-no-way, or attendant, to distribute to his friends, and whatever persons may have assembled in the lodge on this occasion, the kettle which he holds in his hand, and which is a part of his fee.
3. Hah-we-yah be-zin-duh-wug-ga ha-be-zin-duh-wug-ga neej-a-nish-a-nau-ba nin-gat-tum-me-ga.
There is talking, there is talking, but I will eat my people.
Many diseases the Indians suppose to exist within the body, in form of a worm, or something similar, and it is a being of this kind who now speaks from the stomach of the sick person. He says, “I hear your threatening and confident words, but it is not in your power to displace me. I will devour my own, or those people that belong to me.” The medicines which this song is intended to accompany, are often given in cases of a malady, to which white men are rarely subject. It commences by a swelling of a toe, or on some part of the foot, sometimes of the knee, and this at length comes to a suppuration. An indolent and tumid ulcer gradually takes possession of the whole foot, extending to the ankle and leg, and life at length yields to it, though usually after many years. Two distinguished men of the Sioux, namely, the son of the Red Wing, of the village at Lake Pepin, and Tah-tunk-ah-nah-zhe, a chief from the plains, were suffering with this complaint in 1825. The latter, who had lately been attacked, found some benefit from the application, in various forms, of the nitro-muriatic acid. The Indians look upon the complaint as incurable, except by the extirpation of the diseased bone; and the author of the foregoing narrative has known one successful instance of this treatment. The Indian himself amputated the bone both above and below the knee joint, preserving the muscles of the leg. He survived and recovered, but his leg was of course useless. (At the bar they begin to dance.)
4. Hah-go-way ke-new-wug-ga ki-ah-ga ga-to-che-ga ki-ah-go ga-to-che-ga.