CRESCENT QUOTES
Algonkian
Ojibwa.
Ritual, Social Category, Meaning.
VI.B. Indian Pictography.
6.Symbols of Hunting and Feats of the Chase.
F. KEOSSAWIN, OR HUNTING. (Plate 53) [Midewiwin birch bark scroll]
Number 5. Represents the union of a bird and an arrow, by a bird's body with an arrow's head.
This is a boastful symbol for a hunter. He boasts in these words :Neen
Ba ba mis sa gahn
Nin goatsh
Ah wai see
Neen gab
Kwa tin ah wau.
I fly at will, and if I see an animal I can shoot him.
This comprehends one of the original hunter's cartes, or barks of inscription, with the text of the
mnemonic chants. In the following synopsis the native words are omitted, but their literal import
is given, together with the symbolic value of the figures, and their mnemonic import. Each Meda
[Mide'] sings an independent verse.
6. I sit down in the meda's [Mide'] place- the Monedo [Manitou] lodge. (A Meda [Mide'] lodge.)
7. Two days must you fast, my friend- four days must you sit still. (Two marks on the breast, and
four across the legs, denote time.)
8. Cast away your garments- throw them off. (He boasts of magic power.)
9. I am loaded with gifts- I sit down to rest. (The position denotes rest, the circle over the head a
load.)
10. Who makes the people walk to feasts?--It is I. (A good hunter, denoted by a bird with an
arrow's head.)
11. I shoot your heart! wary moose ! I hit your heart. (A moose under enchantment.)
12. I cause myself to look like fire. (A bear enchanted.) [page 385]
13. I can call water from above- from the heavens and from the earth. (Water symbolized by a
dish on the head, filled.)
14. I have caused to look like the dead, a man- I have caused to look like the dead, a woman- I
have caused to look like the dead, a child. (Human figure with the face crossed.)
15. I shine by night. (Symbol of the moon.) 16. A spirit is what I employ. (An arrow.)
17. Can any animal remain longer under the water than I? I am a beaver, and can keep under
water longer than any. (A beaver.)
18. To myself I do good- to myself. (Abundance of goods denoted by the circle around the head,
and the square to represent the female meda [Mide'].)
19. I hear the words of your mouth, you are an evil spirit. (Hearing denoted by waving lines.)
20. The feather- the feather- it is the power. (A feather.)
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21. I am the wild cat- I have just come up out of the ground. Who can master the wild cat ? (A
panther, or wild cat.)
22. A beast ! What beast comes calling ? -- It is a deer is calling. (A deer.)
23. I am a spirit! what I have I give to you in your heart. (A spirit denoted by rays from the heada meda by the rattle.)
24. His tongue, exclaiming, We go ! A bear -- his tongue ! (A bear's tongue.)
25. Your own tongue kills you --it is your own. Bitter words denoted by an arrow pointed
towards himself.)
26. Anything I can shoot with this medawin [Midewiwin] --even a dog. I can kill with it. (A
dog.)
27. What makes the long moon? What! I know not. (A crescent.)
28. I shoot thy heart, man. (An arrow in a heart.)
29. I can kill even the white loon. (An arrow in a loon.)
30. My friends--my friends * * * * (Male figure.)
31. I open my wolf-skin, and the death-struggle must follow. (A bear.)
32. Now I wish to try my bird--once it had power. (A bird.)
33. I can kill any animal because thunder helps me. (A bird.)
34. I am rising. (Symbol of the sun.)
35. Who is a spirit? He that walks with a snake--walking on the ground--he is a spirit. (Human
figure holding a serpent.)
36. He sat down, the great Manabozho,--his fire burns for ever. (Manabozho seated.)
37. Though you speak ill of me--it is above where my friends are. (A circle around the head to
denote the influence he has in the sky.)
38. I walk through the sky. (Symbol of the moon.)
39. I think you enchant with the We-ne-ze-bug-oan. (A plant.)[page 386]
40. Now I have something to eat. (Hand to mouth.)
41. Though he is a Monedo [Manitou], I can by my arts take his body. (An arrow suspended in
one hand.)
42. Now they will eat, my women !--Now I will bid them eat. (A circle around the abdomen to
denote plenty.)
43. Come up, white crow. (A crow.)
44. I shrivel your heart up--that is my power, (An animal transpierced.)
45. I fill my kettle for the spirit. (A lodge and kettle.)
46. A long time since I laid myself down in the earth, ye were spirits. (A square and snake, to
denote his residence in the earth.)
47. I open you for a bear. (A bear.)
48. A dead man's skin --it is a Monedo [Manitou]. (Death denoted by the want of head and
hands.)
49. Were she on a distant island, I could make her swim over. (A circle to denote an island.)
50. What is this I employ to enchant? snake-skins? (A snake.)
51. Serpents are my friends. (A snake.)
52. I come up from below. --I come from above. --I see the Spirit. --I see beavers. (Symbol of a
double death's-head.)
53. I can make an east wind pass over the ground. (A circle with three lines in the direction of
latitude, and two marks at the North and South, in the place of the poles.)
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In these devices, one of the most remarkable traits to be noticed, is the simplicity with which the
metaphorical import is often conveyed. A waving line to denote air in motion, drawn from the
ear, implies hearing or attention. To double the sign by embracing both ears, is full or perfect
attention, and shows the devotion of the listener. A circle drawn around the body at the abdomen,
denotes full means of subsistence; a sitting posture, rest. An elliptical line about the shoulders,
symbolizes a pack or burthen, and implies the possession of goods. If a square be drawn to
include the lower limbs, it is a symbol of the female godaus or coat, and denotes that the family
also are provided with clothing. A dish, or semicircle, filled with water and placed on the head,
denoted by short dashes, symbolizes the waters of the clouds, and implies power over them. A
circle completely surrounding the head, denotes the immersion of it in the sky, and implies
miraculous influences. A lodge and a kettle represent the preparation for a feast. A man's hand
lifted to his mouth, denotes eating. An arrow symbolizes the direct power over life.
To denote the magic influence of the Meda [Mide'] over the animal treation, a line is invariably
drawn in the figure from the mouth to the heart. Power over man is symbolized in the same
manner. The heart is usually represented by a triangle, sometimes a square, and sometimes heartshaped. These figures are, therefore, homophanous.[page 387]The human face crossed, is used to
denote the power of withdrawing life. The sun is represented as a rayed circle, with semicircles
at two opposite sides, in the relative place of human ears; the moon, in the ordinary shape of the
crescent. Night, as a finely crossed or barred sun, or circle with human legs. Vigilance, speed,
and success in hunting, are symbolized by a human head appended to the body and stretched
wings of a bird. If it be intended to represent superlative skill, the arrow is substituted as the head
of this compound symbolical figure. An arrow held so as to direct the point inwards, is used to
portray the self-acting effect of sharp words. The serpent appears in these as in all the Indian
picture-writing, as the emblem of power and subtilty. It is the prime figure of their mythology,
their superstitions, and their religion (Schoolcraft 1860, v.1:384-387).
Sac.
Use.
IV.6. Iowa and Sac Tribes. ANTIQUITIES.
IOWA AND SAC MISSION, Feb. 1, 1848. S. M. IRVIN. WM. HAMILTON (correspondent)
41.--How many kinds of utensils of stone were there? How was the axe usually formed, and
from what materials? What was the shape and construction of the stone tomahawk? Was it
always crescent-shaped, and pointed?" No information on the subject. All the instruments used
by our Indians are obtained from the whites, except bows, wooden bowls and ladles, and their
wooden mortars for beating corn. They can give no account of the implements used by their
fathers, nor have any of them been handed down, or kept in their families (Schoolcraft 1860,
v.3:275).
Siouan
Iowa.
Use.
IV.6. Iowa and Sac Tribes. ANTIQUITIES.
IOWA AND SAC MISSION, Feb. 1, 1848. S. M. IRVIN. WM. HAMILTON (correspondent)
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41.--How many kinds of utensils of stone were there? How was the axe usually formed, and
from what materials? What was the shape and construction of the stone tomahawk? Was it
always crescent-shaped, and pointed?" No information on the subject. All the instruments used
by our Indians are obtained from the whites, except bows, wooden bowls and ladles, and their
wooden mortars for beating corn. They can give no account of the implements used by their
fathers, nor have any of them been handed down, or kept in their families (Schoolcraft 1860,
v.3:275).
BIBLIOGRAPHY
Schoolcraft, Henry Rowe
1860 Information Respecting the History, Condition, and Prospects of the Indian
Tribes of the United States. 6 vols. J.B. Lippincott & Co., Philadelphia.
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