The power of their medicines and the incantations of the Metai are not confined in their effect to animals of the chase, to the lives and health of men; they control also the minds of all and overcome the modesty as well as the antipathies of women. The Indians firmly believe that many a woman who has been unsuccessfully solicited by a man is not only by the power of the Metai made to yield, but even in a state of madness to tear off her garments and pursue after the man she before despised. These charms have greater power than those in the times of superstition among the English, ascribed to the fairies, and they need not, like the plant used by Puck, be applied to the person of the unfortunate being who is to be transformed; they operate at a distance through the medium of the Miz-zin-ne-neens. _d._ Who makes the people walk about? It is I that calls you. This is in praise of the virtue of hospitality, that man being most esteemed among them who most frequently calls his neighbors to his feast. _e._ Anything I can shoot with it (this medicine) even a dog, I can kill with it. _f._ I shoot thy heart, man, thy heart. He means, perhaps, a buck moose by the word e-nah-ne-wah, or man. _g._ I can kill a white loon, I can kill. The white loon (rara avis nigroque similimo cygno) is certainly a rare and most difficult bird to kill; so we may infer that this boaster can kill anything, which is the amount of the meaning intended in that part of his song recorded by the five last figures. Success in hunting they look upon as a virtue of a higher character, if we may judge from this song, than the patience under suffering or the rakishness among women, or even the hospitality recommended in the former part. _h._ My friends—— There seems to be an attempt to delineate a man sitting with his hands raised to address his friends; but the remainder of his speech is not remembered. This is sufficient to show that the meaning of the characters in this kind of picture writing is not well settled and requires a traditional interpretation to render it intelligible. _i._ I open my wolf skin and the death struggle must follow. This is a wolf skin used as a medicine bag and he boasts that whenever he opens it something must die in consequence. Tanner’s Narrative (_b_) says of musical notation drawn on bark by Ojibwas: Many of these songs are noted down by a method probably peculiar to the Indians, on birch bark, or small flat pieces of wood: the ideas being conveyed by emblematic figures, somewhat like those * * * used in communicating ordinary information.