Part 49 (1/2)

Under such circ.u.mstances, a few short and broken sentences are enough to keep alive the theme in his mind; and he is not probably conscious of the fact, that, to an unimpa.s.sioned and calm listener, with note book in hand, there is not sufficient said to give coherence to the song. And that such a song, indeed, under the best auspices, is a mere wild rhapsody of martial thought, poured out from time to time, in detached sentences, which are, so to say, cemented into lines by a flexible chorus and known tune. The song and the music are all of a piece. Vivid and glowing, and poetic pictures will float in such a train, and often strike the imagination by their graphic truth and boldness; but the poet must look elsewhere for finished melody, and refined and elaborate composition.

The Indian is to be viewed here, as elsewhere, as being in the highest state of his _physical_, not of his _mental_ phasis. Such glimmerings may however be picked out of these warlike rhapsodies, as denote that he is of a n.o.ble and independent tone of thinking. We shall at least enable the reader to judge. The following specimens, which have been derived from actors in the depths of the forest, consist of independent songs, or stanzas, each of which is sung by a different or by the same warrior, while the dance is in progress. The words have been taken down from a young Chippewa warrior of lake Superior, of the name of Che che-gwy-ung.

It will be perceived that there is a unity in the _theme_, while each warrior exercises the freest scope of expression. This unity I have favoured by throwing out such stanzas as mar it, and afterwards arranging them together.

WAR SONG.

_a_. In beginning this song the warrior has turned his eyes to the clouds.

O sha wan ong (From the place of the south) Un dos' e wug, (They come,) _repeat_.

Pe na' se wug, (The birds, _i.e._ the warlike birds.) Ka baim wai wa dung-ig. (Hear the sound of their pa.s.sing screams on the air.)

_b_. The idea of ravenous birds hovering in the sky, still prevails--

Tod ot' to be (I wish to change myself to be) Pe na' se. (A bird.) Ka dow' we a we yun'. (His swift body--to be like him.) */

_c_. The warrior now rises above all thoughts of fear.

Ne wa be na, (I cast it away.) Ne ow a. (My body.) Ne wa be na, (_Repeats_.) This is a high symbolical Ne ow a. boast of personal bravery.

_d_. He appeals to the Great Spirit for extraordinary power.

Na bun a k.u.m ig, (On the front part of the earth,) Tshe ba be wish' em ug. (First s.h.i.+nes [strikes] the light.) In do main' em ik, (Such power to me,) Mon' e do, (My G.o.d,) Sha wa nem id. (In thy mercy give!)

By the boldness of this figure he claims the omnipotent power of the sun to see and discover his enemies.

_e_. He upbraids such of his people as hold back, and do not join in the dance--that is to say, enlist in the war.

Wa go nain', e win? (Why do ye, warriors,) A be yun ah, (Stand back?) Wa wos is se, we yun. (Ye who bear the mark of the Awasees.) */

The Awasee is a kind of fish, which is the _totem_ of a clan.

_f_. He declares his full purpose to enter into the war.

Ne ma je, e yeh! (I go to the spot--the war path!) Ne ma je, e yeh! (_Repeats_.) Ne me kun ah, e yeh! (My war path!) Ge zhig neen wa tin, (My sky is fair and clear.) The common phrase to denote good fortune.

Hoh! Ne monedo netaibuatum (Let others linger. Onward! my o win. G.o.d!--my right!)

In presenting these specimens of the original words of some of our western warriors, we are permitted to give the annexed versions of them from the pen of one of our most gifted writers.

WAR-SONG--”Pe-na' se-wug.”

(From the Algonquin of Schoolcraft.)

BY C.F. HOFFMAN.

I.

Hear not ye their shrill-piping screams on the air?

Up! Braves for the conflict prepare ye--prepare!