Woodland Songs, Dances, and Ceremonies

Písně lesů, tance, a obřady.

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V. Woodland Songs, Dances, and Ceremonies

THE OMAHA TRIBAL PRAYER.

(By permission from Alice C. Fletcher's “Indian Story and Song.”)

Translation:

Father a needy one stands before thee;
I that sing am he.

146

The Book of Woodcraft SITTING BULL'S WAR SONQ— Indian Words (By permission from E. S. Curtis' North American Indians, Vol. Ill, p. 149) Moderalo. •^

^

£=-. Ma-ka Si - to - mi - ni i Chaz he - may - a. I > h h S^

— Fft-r 

to- pe - lo B6 - li he - i - chey awaon - jel ^ atrJc -v — I- Ma - ka... Si - to., mi - ni, Ma- ka.. Si - to - mi • Be - li - chey a va - on ye - lo % - 1^ I . SEEt^S^t EtEffi W ^-^ t:l^ BSl - chel.. chey.. a - po, Bel.. ch - e - I ^ m-»—^-m—m S l - '^- m^£ H 1 1 •- ^ chey a - po. Ma - ka, . . . Ma - ka. J > 1 *^ — -T - - ^ — * — *— ■ » ^—^ —^ X1 Si to - mi SITTING BULL'S WAR SONG— English Words Moderate. m ^E >» — 1= ■X=^'- Earthvvideis my fame They are shouting my name;.. Sing ho! the ea - gle soul.... Who follows Sitting Bull.The Book of Woodcraft

THE GHOST DANCE SONG (From Prof. Jas. Mooney's "The Ghost Dance Religion," 14th. Ann. Rep. Bur. Ethn. p. 977.) ANI'QU NE'CflAWU'NAKl' Moierato. I -. 1^- -JrzZSZ A ■ ui'-qu De'-cba • wu' • u» • si' -jLIz A • Di' -qa ne'-oha • wu' • na - Di'; i^Ej^:3E^^] Ep^ ^j= j=i4| :^^^ wa' • wa bl'-q& na' • ka • ye' ■ iia. ra'-wa bl'-q& - na' • ka • ye'-na; I ^^ ^^^ig

P=T

lya bl thi' ti, i • ;a • bu'h ui' . bt •. tU' . tl. Ani'qa ne'chawu'nani', Anl'qu ne'chawn'nani'; Awa'wa biq3na'kaye'na, Awa'wa biqSna'kaye'na; lyabu'h ni'bithi'ti, lyabn'b ni'bithi'ti. Translation Father, have pity on me, Father, have pity on me; I am crying for thirst, I am crying for thirst; All is gone — I have nothing to eat, All is gone — I have nothing to eat. This is the most pathetic of the Ghost dance songs. It is sung to a plaintive tune, sometimes with tears rolling down the cheeks of the dancers as the words would bring up thoughts of their present miser- able and dependent condition. It may be considered the Indian para- phrase of the Lord's prayer. Also translated: Father have pity on me. My soul is ever hungry for thee; I am weeping. There is nothing here to satisfy me.148 The Book of Woodcraft THE PEACE PIPE CEREMONY The Medicine Man, standing in front of the read}'- laid fire, opens Council thus: "Neetah Kola nayhoon-po omnicheeyay nee-chopi — Hear me, my friends, we are about to hold a council.

• • Now light we the Council Fire after the manner of the

Forest children, not in the way of the white man, but — even as Wakonda himself doth light his fire — by the rub- bing together of two trees in the storm -wind, so cometh forth the sacred fire from the wood of the forest." (He uses the drill; the smoke comes, the flame bursts forth.) "Now know we that Wakonda, whose dwelling is above the Thunder-bird, whose messenger is the Thunder- bird, hath been pleased to smile on his children, hath sent down the sacred fire. By this we know he will be present at our Council, that his wisdom will be with us. "This is a Council of Peace, so light we first the Pipe of Peace." (Kneeling at the fire he lights the pipe. As soon as it is going, he Hfts the pipe grasped in both hands, with the stem toward the sky, saying) : To Wakonda; that his wisdom be with us. Hay-oon- kee-ya. Noon-way. (All answer): Noon-way. (Amen, or this is our prayer.) To Maka Ina, Mother Earth, that she send us food, Hay- oon-kee-ya. Noon-way. (All answer) : Noon-way. To Weeyo-peata, the Sunset Wind, that he come not in his strength upon us. Hay-oon-kee-oon-ee-ya-snee. Noon- way. (Then blows smoke and holds the stem to the west.) (All answer) : Noon-way. flSongs, Dances, and Ceremonies 149 To Wazi-yata, the Winter Wind, that he harm us not with his cold, Hay-oon-kee-oon-ee-ya-snee. Noon-way. (Pipe as before.) (All answer; : Noon-way. To Weeyo-hinyan-pata, the Sunrise Wind, that he trouble us not with his rain. Hay-oon-kee oon-ee-ya- snee. Noon-way. (Pipe as before.) (All answer): Noon-way. To Okaga, the Hot Wind, that he strike us not with his fierce heat, Hay-oon-kee-oon-ee-ya-snee. Noon-way. (Pipe as before.) (All answer) : Noon-way. Then the Medicine Man stands holding the pipe in one hand and proclaims aloud: "Now with the Blessing of Wakonda and respite from the Tah-tee-yay To-pa, we may deal with business of gravest import, doubting nothing, for wisdom from above is with us." THE SCALP DANCE If the assemblage is mixed, each brave selects a squaw for this, ten to thirty couples taking part; otherwise, twenty braves can do it. They come out of the woods in proces- sion, form a circle about the fire; standing with both hands raised they look upward and sing the Omaha Tribal Prayer (see page 145). They sit in a large circle, alternately brave and squaw. Each squaw has a club by her side. Squaws begin to sing the Coona song {Cahuilla Bird Dance Song) (next page) or Omaha Love Song (p. 50, Fletcher), guided by Medicine Man and drum.ISO The Book of Woodcraft BIRD DANCE SONG. CAHUILLA TRIBE. ' Recorded by CBAS.F.LUMHtS. Moderately, with motion. J = i28. HArmonized by ARTHUR FARWELL. Co3~^ na loo ^ na lo co lii-u.* loo ^ na loo ^ na lo co lii-u, /oaa and f ream/out ^/lu/eliJke a»d ui obaious imitation ofloio weird bird tones. oa loo - na lo co lii-u, loo - na loo - na lo co lu-u, Coo - na loo~^ na »o co IS-n wi dotti-a - i-qua to^ua-i - ca lo co la-n. • SyUnblo division no! fhi»rly marked. ' K mere ouavor of iho roioo.not • illttlDet irlplol. ,..,^~mki gnured § I we ... C'-parxghi. laos. »# rt. a-, m. Ara. /.Jerm.ticmt CowV*' sk^'* At length the song stops. Squav,'s begin nudging the braves and pointing forward. New music by the Medicine Man begins. The Zonzimondi, The Mujje ;Mukesin* or Rather f ant ^^ ■^=wi Muj - je muk - e - sin aw - yaw - yon muj - je muk - e - sin aw - yaw - yc ^ S35EJ -^-.^-^ m muj - je muk - e - sin aw - yaw - yon muj - je muk - e - sin aw - yaw • yon. other dance song. The braves jump up, dance around once, with heads high in air, ahnost held backward and not crouching at all. {They carry no clids yet.) ♦This Moccasin Song is from Fre-^ R. Burton's American "Primitive Music." 1Q09. There are many fine airs and d: nces in Ah'ce C. Fletcher's "Indian Story and Song," Small, ]Ma:>nard & Co., 190c (.$1.00.) fi After going once around, each is back again near his squaw, and she holds out to him the war club and utters the little squaw yelp. Each brave takes his club, and now begins the crouch dance. Going three times around, and each time crouching lower while the squaws stand or sit in a circle, arms down tight to side, but bodies swaying in time to music. In the fourth round all are crouching very low and moving sideways, facing inward.

The music suddenly changes, and all do the slow sneak toward the centre with much pantomime. The squaws watch eagerly and silently, leaning forward, shading their eyes with one hand. All the braves strike the fire together, utter the loud war whoop, and stand for a moment with hands and weapons raised high, then, in time to the fast drum, dance quickly erect with high steps and high heads to the squaws who utter the squaw yelp for welcome, and all sit down as before.

The squaws begin the singing again, repeat the whole scene, but this time the chief falls when the block is struck, and is left lying there when the other braves retire.

His squaw stands up, and says: “Mee-heheenna tuk-tay-ay-hay natang ee-tang-chang-keeng.” (“Where is my chief, he who led you to battle?”)

All look and whisper; his wife gets up to seek. Soon she finds him, and flinging herself on his breast with clasped hands, breaks forth in the lament for the dead, which is a high-pitched, quavering wail. The warriors lift him up and slowly carry him off the scene, out of sight, followed by the squaws, who, with heads bent, sing:

Our chief, our warrior true
is lost to all to me and you,
to me and you, to me and you.

Dire fall our vengeance due
on those who slew, our warrior true.
Our warrior true, our warrior true.

Dire fall our vengeance due,
on those who slew, our warrior true.
Our warrior true, our warrior true.

Music from F. R. Burton's American Primitive Music, by permission.:

Repeat it many times; as they disappear, the music dies away, fainter and fainter.

If no girls take part, let the braves enter in procession, singing, and carry their clubs throughout, and at the end one of them made up like an Indian woman goes out and finds the dead chief.

THE CARIBOU DANCE

The easiest of our campfire dances to learn, and the best for quick presentation, is the Caribou Dance. I have put it on for public performance, after twenty minutes' rehearsing, with fellows who never saw it before; and it does equally well for indoor gymnasium or for campfire in the woods.Songs, Dances, and Ceremonies

In the way of fixings for this, you need four pairs of horns and four tails. I have seen real deer horns used, but they are scarce and heavy. It is better to go out where you can get a few crooked limbs of oak, cedar, hickory, or apple tree; and cut eight pair, as near like a, b, c, in the cut as pos- sible, each about two feet long and one inch thick at the butt. Peel these; point the square ends of the branches, then lash them in pairs, thus (d). A pair, of course, is needed for each caribou. These are held in the hand and above the head, or in the hand resting on the head. The tails are made each out of one third of a flat barrel hoop of wood. At one end of the hoop make four holes in pairs, an inch apart; thus (see fin cut). These are for cords that pass over the wearer's belt and through the hoop.154 The Book of Woodcraft The hoop is then wrapped with white muslin and finished with a tuft of white muslin strips on the end. The tail finished, looks (g), and is stuck inside the wearer's belt, which goes through the two cord loops, (h,) shows a way of fastening on the tail with cord only. The four caribou are best in white. Three or four hunters are needed. They should have bows but no ar- rows. The Medicine Man should have a drum and be able to sing the Mujje Mukesin, as given, or other Indian dance tune. One or two fellows who can howl like wolves should be sent off to one side, and another that can yell like a lynx or a panther on the other side, well away from the ring. Now we are ready for THE DANCE OF THE WHITE CARIBOU The Medicine Man begins by giving three thumps on his drum to call attention; then says in a loud, singing voice: "The Caribou have not come on our hunting grounds for three snows. We need meat. Thus only can we bring them back, by the big medicine of the Caribou Dance, by the power of the White Caribou." He rolls his drum, then in turn faces each of the Winds, beckoning, remonstrating and calling them by name. Kitchi-nodin (West); Keeway-din, (North); Wabani- nodin (East); Shawani-nodin (South). Calling last to the quarter whence the caribou are to come, finishing the call with a long Ko — Kee — Na. Then as he thumps a slow single beat the white caribou come in at a stately pace timed to the drum. Their heads are high, and they hold the horns on their heads, with one hand, as they proudly march around. After going round once in a sun circle (same way as the sun) , they go each to a corner. The drum stops; all four approach to salute the great mystery in the mSongs, Dances, and Ceremonies 155 middle, the fire. They bow to it together, heads low, tails high, uttering a long bellow. Then they circle once, close to the fire; stop on opposite sides of it, facing outward; march each to a corner or com- pass point; and then bow or honor that wind, bellowing long. Now the Medicine Man begins any good dance song and beats double time. The caribou dance around once in a circle. The music stops. The first and second, and third and fourth, close in combat. They lower their heads, lock horns held safely away from the head, lash tails, snort, kick up the dust, and dance around each other two or three times. The music begins again, and they circle once. The music stops. Now the first and fourth and second and third lock horns and fight. After a round or so, the music begins again and they circle, dancing as before. Now the howling of wolves is heard in the distance, from the fellows already posted. The caribou rush toward that side and face it in a row, threatening, with horns low, as they snort, stamp, and kick up the dust. The wolf-howling ceases. The caribou are victorious. They turn away and circle once to the music, holding their heads high. The wolf-howling, panther-yelling (or other menacing sound) is now heard in the other direction. Again the caribou line up and defy it. When it ceases, they dance proudly around, heads up, chests out as they step, for they have conquered every foe. But a band of hunters appears, crawling flat on their breasts and carrying bows. They crawl half around the ring, each telling those behind by signs, Here they are; we have found them." Four big fellows." "Come on,"156 The Book of Woodcraft etc. When they come opposite the caribou, the first hunter lets off a short "yelp." The caribou spring to the opposite side of the ring, and then line up to defy this new- noise; but do not understand it, so gaze in fear. The hunters draw their bows together, and make as though each let fly an arrow, then slap their hands to make a loud "crack." The first caribou drops, the others turn in fear and run around about half of the ring, heads low, and not dancing; then they dash for the timber. The hunters run forward with yells. The leader holds up the horns. All dance and yell around the fallen caribou and then drag it off the scene. The Medicine Man says: "Behold, it never fails; the Caribou dance brings the Caribou. It is great medicine. Now there is meat in the lodge." For a large ring, the number of caribou might be doubled, and variations introduced whenever we find some one who can make good imitation of any animal or bird. THE DOG DANCE This is a Shoshoni celebration.* A procession is formed. The leader carries a bucket, a stool, or a basket upside down, for a low stand. The next one carries a dog's skull, or something like one. We have used a loaf of bread, pro- vided with eyes and teeth, or a big puff ball. The next has a dish or a flat Indian basket or tray. The next two or three have feathers, and the rest have crackers or candies. The last is fixed up with a dog's mask and tail and runs on all-fours. The procession comes in dancing and barking to a little dance tune. Goes once around. For this I am chiefly indebted to Hamlin Garland.SongSt Dances, and Ceremonies iS7 Then the leader puts down the stand. The skull is set on it, and the tray on the ground before. The rest sit in a haxf circle in front. The leader then kneels down and addresses the skull thus: "Dog! In the days of our fathers you were the one who dragged the lodge poles from camp to camp. Without you, we could have had no comfortable place in which tp sleep. So I will dance and sing in your honor to-night.**' He puts a feather in the dog's head, then dances his best dance, while the rest sing, " Yap-yap, Yap-yap, Yap-yap, Yow-w-w-o" in imitation of a dog barking on a rising scale, finishing with a long howl. The leader has now danced to the other end of the half- circle and sits down. The next comes and addresses the skull: "Dog! In times of war you were the one who guarded the camp at night. No one could surprise us when you were on watch. Nothing could make you betray us. So I will dance and sing in your honor to-night!" He adds a feather and dances his best, while the rest "Yap" the dog chorus. Then he sits at the opposite end of the circle. The next comes and says, perhaps "Dog! In the days of our fathers, you were the one who could follow the w^ounded deer. You made the hunting a success. So I will dance and sing in your honor to-night." He adds a feather or a candy, and dances. (Yap, yap, as before.) The next says: "Dog! When I was a Kttle pappoose, I wandered from the village and fell in the river. No one saw me. I should have been drowned, but you jumped in and pulled me out. So I will dance and sing in your honor to-night." He adds his contribution and dances. The next says, "Dog! You were the one who cleaned up the camp, so we were not troubled with flies."158 The Book of Woodcraft Others thank the dog for finding the lost children, for giving alarm when an enemy approached, for killing a rattler, for finding the lost medicine bag, etc. Then the last one, the boy dog, comes up and barks at the head. Finally, the leader resumes, saying; "Yes, Dog! You were the one that dragged the lodge poles. You were the one that found the wounded deer, etc. And best of all, first, last, and all the time, you were our faithful friend, and all you asked in return was a bite to eat and a place to lie down. And so long as the blue sky is above the green grass you will be the friend of the prairie children. Then, when at last we cross over the great river, and see behind the Divide, we hope we shall find awaiting us our old friend, the Dog that we may take up our friendship again, and continue on and on in the good country where no white man or smallpox ever comes." Then they pass around the dish and eat the crackers and candies; offering things to the dog, and honoring him as much as possible with a variety of stage "business." Finally, all go off, carrying the various things and barking as they came. OJIBWA SNAKE DANCE Select a good dancer for leader. All form line, holding hands, carefully graded so the least is last. Then dancing in step to the music, they set out in a line, follow-my-leader style, doubhng the line on itself, and evoluting around the fire. Sometimes the dancers face alternately — that is, all the even numbers in the line look one way and the odd another. A good finish is to curl in a tight spiral around the head, when the tail boy mounts on the back of the one before him and shakes a rattle, hke a rattler rattling on its coil.SongSt Dancest and Ceremonies 159 THE HUNTING OF MISHI-MOKWA THE BIG BEAR Any number of hunters up to twenty can take part in this game. Each one is armed with a war club. This is made of straw tied around two or three willow switches, and tightly sewn up in burlap. It should be about three feet long, one inch thick at the handle, and three or four inches through at the top. Each hunter must make a wooden claw two inches long (see Cut*) and a wooden bead three quarters of an inch long. The bead is usually a piece of elder with the pith pushed out. The claw is painted black toward the base. The tip is left the natural color of the wood. The bead is painted red. These beads and claws are strung alternately to form a necklace. There should be twenty in each. Finally, a toy balloon is blown up tight and put in a small bag; this is the bear's heart. Now select a bear. Take the biggest, if several offer. He may be made realistic with wool or fur. Put the neck- lace on him; strap the bag on his back; then give him a club, also three dens or mountains about one hundred yards apart. First, the Big Bear comes in and addresses the audience: "I am fearless Mishi-Mokwa, I, the mighty Mountain Grizzly, King of all the Western prairies. When the roving bands of Indians Come into my own dominion I will slay as I have slain them. They shall not invade my country. I despise those puny creatures." Then he stalks off to his den. •For cuts and details, see p. 287 among the gamesi6o The Book of Woodcraft Now the hunters come in, and, facing the audience, the leader says: "I am Chief of the Ojibwa, These are all my chosen warriors. We go hunting Mishi-Mokwa, He the Big Bear of the mountains; He that ravages our borders. We will surely seek and slay him; Or, if we should fall before him, We will die like men of valor, Dying, winning deathless glory." Or, as an alternative prose reading, he says: "I am Chief of the Black Hawk Band. These are my chosen warriors; the pick of my tribe. We go to hunt the Mishi- Mokwa, the Big Bear of the mountains. He is big and terrible. He kills our people every day. Many of us may die in the fight, but living or dead, we shall win glory. Now we dance the war dance." All give the war whoop and dance, imitating a bear on his hind legs. At intervals, when the music changes, every other one strikes his neighbor on the back with his club, at which he turns and growls horribly. Chief: "Now we go to seek the foe." They set out, looking for the trail. They find it and follow, studying the ground, smelling it, peeking and pointing here and there till they get pretty close to the Big Bear, whereupon he rouses up with a growl. The war- riors spring back, but, encouraged by the Chief, they form a circle and approach the bear. The Chief shouts: "Ho, Mishi-Mokwa, we have found you. Come forth now, for I mean to club your head, and take that necklace for my own neck. Come forth now. You are very brave when you find anSongs, Dances, and Ceremonies i6i old squaw picking berries, but you do not like the looks of this band. If you do not come before I count a hundred, I shall brand you a coward wherever I go." (As alternative reading, a verse) : " Mishi-Mokwa, we have found you, Come you forth and try our mettle. For I mean to club and brain you; Mean to take that magic necklace; Wear it for my own adorning. What! you dare not, valiant creature! You are absolutely fearless When you find a lot of children With their baskets, picking berries. But you do not like our war clubs; Noble creature, dauntless Grizzly!" The bear springs forth, growling. He uses his club freely, trying to knock the hunters' hats off. Once a hat is off, the owner is dead and must drop beside it. The bear makes for his second mountain or den, and he is safe as long as he is in, or touching, a den. But again the hunters force him to come out, by taunts and by count- ing. He must continue to go the rounds of his three dens till either the bear or all the hunters are killed. One good blow on the bear's heart breaks it with a loud "bang." Then the bear must fall; he is dead. The war- rior who dealt the fatal blow, no matter who, now becomes the leader, the others join in with war whoops. He takes the necklace from the bear's neck. Then, standing with one foot on the bear, he brandishes his club, shouting, "Ha, ha, how, now, Mishi-Mokwa! Yesterday you did not know me. Now you know me; know my war club. I am none but Hiawatha." The surviving hunters drag the bear before the grand-i62 The Book of Woodcraft stand. The Medicine Man or Woman shouts, "WelcomCj mighty Hiawatha, you have killed the Mishi-Mokwa." Hiawatha replies: "Yes, we've killed the Mishi-Mokwa, But my band is now a remnant. On the hillsides, in the valleys, Many fighting men are lying. Many of my chosen warriors. Killed by fearful Mishi-Mokwa." (Medicine Man) : "What ! is it true? " (All answer): *'Yes; Gray Wolf is dead; Whooping Crane," and so on. (Medicine Man) : "Here bring me earth and fire and water, Bring me wood and plume of eagle. Bring me hair of Mishi-Mokwa." (All run to get these things.) The Medicine Man makes a fire, throws in the things, and as the smoke goes up, he blows it with his robe to the four quarters of the heayens, saying: "Hear me, Oh, ye four wind spirits. Though these warriors' souls have left us. Ye who have them in your keeping. Bring them back into their bodies. I command you by the magic Of the med'cine I have made me Of the scalp of Mishi-Mokwa, Hear me, Oh, ye stricken warriors." (They all stir a little.) "Hear! Though dead, you all must hear me."Songs, Dances, and Ceremonies 163 (They stir again.) "Hear me! Ho!" (They all Jump up and join the circle amid cheers and greetings from the others.) (The Medicine Man now says) : "Honor be to Hiawatha, He hath saved his loving people. ^ On his neck we place the necklace Of the bear claws and the wampum. So the tribes shall still remember He it was killed Mishi-Mokwa." All join in a war-dance to drum, around the body of the bear. If, on the other hand, all the hunters are killed by the bear, he comes forward and hands the necklace to the Medicine Man, saying: "I'm the mighty Mountain Grizzly; Dead are those who sought to slay me. Mortal man cannot subdue me, But I bow me to your magic." The Medicine Man takes the necklace, holds it up, and replies: "Mishi-Mokwa of the mountains, You are chief of all the mighty. Keep the sacred wampum necklace, You have won it, wear it, keep it." (He puts it on the bear's neck.) "You have won a name of glory, Henceforth all the tribes shall tremble At the name of Mishi-Mokwa.164 The Book of Woodcraft But a truce I now command you: Manitou, whose children all are, Made the land for all his children; There is room for Bear and Hunters. Rise up, Brethren, greet your Brother, Valor always honors valor." (All jump up now, cheering. They dance around the bear, shaking his paw, and grunting, "How, how, how.") The winner, whether bear or chief, keeps the necklace as his own, and may have the title if he desires it; in one case, of Mishi-Mokwa, in the other of Hiawatha, Bear-killer, or Grizzly-chief. INDIAN SONG BOOKS Alice Fletcher's "Indian Song and Story." (Small & Maynard) $1.00. F. R. Burton's "American Primitive Music." (Mofifat, Yard, & Co.) $5.00. Natalie Curtis. "The Indians' Book" (Harper & Bros.) $7-5o- Frances Densmore. "Chippewa Music" (Smithsonian Institution). THE WEASEL IN THE WOOD This is a French song game. Somewhat like our "But- ton, Button, " or the Indian Moccasin Game. The players sit in a circle with hands on a cord which goes all around. On the cord is a ring, which is passed secretly from one to another as they sing the song on next page. Each time the singing ends, the one in the middle has to guess who holds the ring. If he fails he pays a forfeit. If he wins the loser takes his place.■^^k Songs, Dances, and Ceremonies 165 LE FURET II court, il court le fu • ret du bois mes-da - mes, i^=p -I IV. ^ ^=^^^-±z;xi=^ II court, il court le fu - ret du bois jo - li; ^ ^=^Z^ ^^^^^^^ ^ ^^^^^ ' - ^ ^ '=^^^ II a pas - s6 par i - ci le f u - ret du bois mes-da-mes. ^ ^=y=^^=^=^= ^ ^^^^^^- ^=iS F=^5=E II a pas - se par i - ci le fu - ret du bois jo • li. (English Substitute) •S: Vivo. He runs, he runs, the wea-sel in the wood, my boys, ^ ^Eh .'^ . S ^-^,jt=:,^ He runs, he runs, the wea-sel in.... the wood; f ^:^3E He has pass'd by here, he's pass'd.you'd catch him if you could, my boys, He has pass'd by here, he's pass'd, you'd catch him if you could.i66 The Book of Woodcraft ROUSER OR REVEILLE Ho, sleepers, a - rise! the sun's in the skies, The summer mist flies from the lake and the lea. The Red Gods do call: Ho, high, Hi-kers all, Come drink of the Life-cup you nev-er will see. Then blow ye winds high, or blow ye winds low, Or blow, ye wet ':m=m!= ~J-- ^ J r J ^Z—^-±-J ' ' J J _^^ 3 east wind o - ver the sea. We'll face ye and fight, and laugh when you smite, For storm was the trainer that toughened the tree. Yo hoi a - rise, a -rise! A - rise, a- rise, yo ho - ol