Schoolcraft, I, 361, remarks: Sounds are no further preserved by these mnemonic signs, than is incident, more or less, to all pure figurative or representative pictures. The simple figure of a quadruped, a man, or a bird, recalls the _name_ of a quadruped, a man or a bird. * * We may thus recall something of the living language from the oblivion of the past, by the pictorial method. Mnemonic symbols are thus at the threshold of the hieroglyphic. [Illustration: BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. IV OJIBWA MEDA SONG.] One of the best examples of this mnemonic device is one of the Ojibwas, found in Schoolcraft, _op. cit._, I, page 362 _et seq._, and called by him Songs of the Meda. His illustration is reproduced as Plate IV, and his explanation, much condensed, is as follows: No. 1. A medicine lodge filled with the presence of the Great Spirit, who, it is affirmed, came down with wings to instruct the Indians in these ceremonies. The meda, or priest, sings, “The Great Spirit’s lodge--you have heard of it. I will enter it.” While this is sung, and repeated, the priest shakes his shi-shi-gwun, and each member of the society holds up one hand in a beseeching manner. All stand, without dancing. The drum is not struck during this introductory chant. No. 2. A candidate for admission crowned with feathers, and holding, suspended to his arm, an otter-skin pouch, with the wind represented as gushing out of one end. He sings, repeating after the priest, all dancing, with the accompaniment of the drum and rattle: * * “I have always loved that that I seek. I go into the new green leaf lodge.” No. 3 marks a pause, during which the victuals prepared for the feast are introduced. No. 4. A man holding a dish in his hand, and decorated with magic feathers on his wrists, indicating his character as master of the feast. All sing, “I shall give you a share, my friend.” No. 5. A lodge apart from that in which the meda-men are assembled, having a vapor-bath within it. The elder men go into this lodge, and during the time of their taking the bath, or immediately preceding it, tell each other certain secrets relative to the arts they employ in the Medá-win. The six heavy marks at the top of the lodge indicate the steam escaping from the bath. There are three orders of men in this society, called 1. meda; 2. sangemau; and 3. ogemau. And it is in these secret exchanges of arts, or rather the communication of unknown secrets from the higher to the lower orders, that they are exalted from one to another degree. The priest sings, “I go into the bath--I blow my brother strong.” No. 6. The arm of the priest, or master of ceremonies, who conducts the candidate, represented in connection with the next figure. No. 7. The goods, or presents given, as a fee of admission, by the novitiate. “I wish to wear this, my father, my friend.”