gested in this poem.—if his medicine is "strong." (If a conjurer or medicine man ever fails, it is not the fault of the religion, or of the philosophy; the medicine was "bad," or some jealous spirit treacherously worked against him.) "The Conjurer" is a very free interpretation of the chant which the chée-sah-kee sings as he lies bound in the wigwam and performs his conjurings. The short, isolated, indented stanzas in the poem are the conjurer's "asides" to his Indian audience.
Naturally one may be skeptical about the power of a man to work these wonders. Nevertheless, they are actually performed by Indian "doctors" today. My Indian friend, Ah-zhay-waince, "Other-Side," a medicine man of the Pigeon River Reservation, can perform these feats and many others as mysterious.
RED-ROCK, THE MOOSE-HUNTER
When the primitive Indian of the Canadian North went hunting, he "called" or lured moose by two methods. Sometimes with a bit of birch-bark he would imitate the call of a moose. This scheme still survives among woods Indians. and is familiar to the white man. In the other lesser-known method, during the quiet evening when it is the habit of moose to come out of the "bush" to the lakes, to drink, to feed upon the lilies, and to plunge into the water in order to shake off the moose-flies, the deer-flies, and the "no-see-ums," the moose-hunting Indian
