Footprints, leading toward a wigwam. [Illustration] Rest. The Ojibwa chart, used in the “Song for the Metai, or for Medicine Hunting,” is taken from Tanner’s (_a_) Narrative and reproduced in Fig. 165. It should be noted that the Metai of Tanner’s interpretation, which follows, is the same as the Midē' in the foregoing interpretations: [Illustration: FIG. 165.--Song for Medicine Hunting.] _a_. Now I hear it, my friends of the Metai, who are sitting about me. This and the three following are sung by the principal chief of the Metai, to the beat of his bwoin ah-keek, or drum. The line from the sides of the head of the figure indicate hearing. _b._ Who makes this river flow? The Spirit, he makes this river flow. The second figure is intended to represent a river, and a beaver swimming down it. _c._ Look at me well, my friends; examine me, and let us understand that we are all companions. This translation is by no means literal. The words express the boastful claims of a man who sets himself up for the best and most skillful in the fraternity. _d._ Who maketh to walk about, the social people? A bird maketh to walk about the social people. By the bird the medicine man means himself; he says that his voice has called the people together. Weej-huh nish-a-nauba, or weeja-nish-a-nau-ba seems to have the first syllable from the verb which means to accompany. The two lines drawn across, between this figure and the next, indicate that here the dancing is to commence. _e._ I fly about and if anywhere I see an animal, I can shoot him. This figure of a bird (probably an eagle or hawk) seems intended to indicate the wakefulness of the senses and the activity required to insure success in hunting. The figure of the moose which immediately follows, reminding the singer of the cunning and extreme shyness of that animal, the most difficult of all to kill. _f._ I shoot your heart; I hit your heart, oh, animal--your heart--I hit your heart. This apostrophe is mere boasting and is sung with much gesticulation and grimace. _g._ I make myself look like fire. This is a medicine man disguised in the skin of a bear. The small parallelogram under the bear signifies fire, and the shamans, by some composition of gunpowder, or other means, contrive to give the appearance of fire to the mouth and eyes of the bear skin, in which they go about the village late at night, bent on deeds of mischief, oftentimes of blood. We learn how mischievous are these superstitions when we are informed that they are the principal men of the Metai, who thus wander about the villages in the disguise of a bear, to wreak their hatred on a sleeping rival or their malice on an unsuspecting adversary. But the customs of the Indians require of anyone who may see a medicine man on one of these excursions to take his life immediately, and whoever does so is accounted guiltless. _h._ I am able to call water from above, from beneath, and from around.