to the Cheyennes, from whom the Pawnees stole it. The Dakotas captured
it this winter from the Pawnees, and the Cheyennes then redeemed it
for one hundred horses.” His sign for the year is somewhat different,
as shown in Figure 46. As before mentioned, an attempt is made to
distinguish colors by the heraldic scheme, which in this instance may
require explanation. The upper part of the body is sable or black, the
feathers on the arrow are azure or blue, and the shaft, gules or red.
The remainder of the figure is of an undecided color not requiring
specification.
[Illustration: FIG. 46.--Magic arrow.]
1844-’45.--No. I. Male-Crow, an Oglála, was killed by the Shoshoni.
No. II. Crazy-Horse says his prayers and goes on the war path. The
waved lines are used again for crazy.
White-Cow-Killer calls it “White-Buffalo-Bull-killed by-the-Crows
winter.”
1845-’46.--No. I. White-Bull and thirty other Oglálas were killed by
the Crows and Shoshoni.
No. II. White-Bull and many others were killed in a fight with the
Shoshoni.
White-Cow-Killer calls it “Many-sick winter.”
1846-’47.--No. I. Big-Crow and Conquering-Bear had a great feast and
gave many presents.
No. II. Long-Pine, a Dakota, was killed by Dakotas. He was not killed
by an enemy, as he has not lost his scalp.
White-Cow-Killer calls it “Diver’s-neck-broken winter.”
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. XLVI
1847-’48.
1848-’49.
1849-’50.
1850-’51.
1851-’52.
1852-’53.
THE CORBUSIER WINTER COUNTS.]
1847-’48.--No. I. There were a great many accidents and some legs were
broken, the ground being covered with ice.
No. II. Many were thrown from their horses while surrounding buffalo in
the deep snow, and some had their legs-broken.
White-Cow-Killer calls it “Many-legs-broken winter.”
1848-’49.--No. I. American-Horse’s father captured a Crow who was
dressed as a woman, but who was found to be an hermaphrodite and was
killed.
No. II. American-Horse’s father captured a Crow woman and gave her to
the young men, who discovered that she was an hermaphrodite and killed
her.
White-Cow-Killer calls it “Half-man-and-half-woman-killed winter.”
It is probable that this was one of those men, not uncommon among the
Indian tribes, who adopt the dress and occupation of women. [This is
sometimes compulsory, _e. g._, on account of failure to pass an ordeal.]
1849-’50.--No. I. Many died of the cramps. The cramps were those of
Asiatic cholera, which was epidemic in the United States at that time,
and was carried to the plains by the California and Oregon emigrants.
The position of the man is very suggestive of cholera.
No. II. Making-the-Hole stole many horses from a Crow tipi. The index
points to the hole, which is suggestive of the man’s name.
White-Cow-Killer calls it “The-people-had-the-cramps winter.”
1850-’51.--No. I. Wolf-Robe was killed by the Pawnees.
No. II. Many died of the small-pox.
White-Cow-Killer calls it “All-the-time-sick-with-the-big-small-pox
winter.”
1851-’52.--No. I. They received their first annuities at the mouth of
Horse Creek. A one-point blanket is depicted and denotes dry-goods. It
is surrounded by a circle of marks which represent the people.
No. II. Many goods were issued to them at Fort Laramie. They were the
first they received. The blanket which is represented stands for the
goods.
White-Cow-Killer calls it “Large-issue-of-goods-on-the-Platte-River
winter.”
1852-’53.--No. I. The Cheyennes carry the pipe around to invite all the
tribes to unite with them in a war against the Pawnees.
No. II. A white man made medicine over the skull of Crazy-Horse’s
brother. He holds a pipe-stem in his hand. This probably refers to the
custom of gathering the bones of the dead that have been placed on
scaffolds and burying them.
White-Cow-Killer calls it “Great-snow winter.”
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. XLVII
1853-’54.
1854-’55.
1855-’56.
1856-’57.
1857-’58.
1858-’59.
THE CORBUSIER WINTER COUNTS.]
1853-’54.--No. I. Antelope-Dung broke his neck while surrounding
buffalo.
No. II. Antelope-Dung broke his neck while running antelope. His
severed head is the only part of his body that is shown.
White-Cow-Killer calls it “Oak-wood-house winter.”
1854-’55.--No. I. Conquering-Bear was killed by white soldiers, and
thirty white soldiers were killed by the Dakotas 9 miles below Fort
Laramie. The thirty black dots in three lines stand for the soldiers,
and the red stains for killed. The head covered with a fatigue-cap
further shows they were white soldiers. Indian soldiers are usually
represented in a circle or semicircle. The gesture-sign for soldier
means all in line, and is made by placing the nearly closed hands with
palms forward, and thumbs near together, in front of the body and then
separating them laterally about two feet.
No. II. Brave-Bear was killed in a quarrel over a calf. He was killed
by enemies; hence his scalp is gone.
White-Cow-Killer says, “Mato-wayuhi (or Conquering-Bear)
killed-by-white-soldiers winter.”
1855-’56.--No. I. A war party of Oglálas killed one Pawnee--his scalp
is on the pole--and on their way home froze their feet.
No. II. Torn-Belly and his wife were killed by some of their own people
in a quarrel.
White-Cow-Killer calls it “A-medicine-man-made-buffalo-medicine winter.”
1856-’57.--No. I. They received annuities at Raw-Hide Butte. The house
and the blanket represent the agency and the goods.
No. II. They have an abundance of buffalo meat. This is shown by the
full drying pole.
White-Cow-Killer calls it “White-hill-house winter.”
1857-’58.--No. I. Little-Gay, a white trader, was killed by the
explosion of a can of gunpowder. He was measuring out powder from the
can in his wagon while smoking his pipe.
No. II. They surrounded and killed ten Crows.
White-Cow-Killer calls it “Bull-hunting winter.”
1858-’59.--No. I. They made peace with the Pawnees. The one on the left
is a Pawnee.
No. II. They bought Mexican blankets of John Richard, who bought many
wagon-loads of the Mexicans.
White-Cow-Killer calls it “Yellow-blanket-killed winter.”
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. XLVIII
1859-’60.
1860-’61.
1861-’62.
1862-’63.
1863-’64.
1864-’65.
THE CORBUSIER WINTER COUNTS.]
1859-’60.--No. I. Broken-Arrow fell from his horse while running
buffalo and broke his neck.
No. II. Black-Shield says prayers and takes the war path to avenge the
death of two of his sons who had been killed by the Crows.
White-Cow-Killer calls it “Black-Shield’s-two
boys-go-hunting-and-are-killed-by-the-Crows winter.”
1860-’61.--No. I. Two-Face, an Oglála, was badly burnt by the explosion
of his powder-horn.
No. II. They capture a great many antelope by driving them into a pen.
White-Cow-Killer calls it “Babies-all-sick-and-many-die winter.”
1861-’62.--No. I. Spider was killed (stabbed) in a fight with the
Pawnees.
No. II. Young-Rabbit, a Crow, was killed in battle by Red-Cloud.
White-Cow-Killer calls it
“Crow-Indian-Spotted-Horse-stole-many-horses-and-was-killed winter.”
1862-’63.--No. I. The Crows scalped an Oglála boy alive.
No. II. Some Crows came to their camp and scalped a boy.
White-Cow-Killer calls it “Crows-scalp-boy winter.”
1863-’64.--No. I. The Oglálas and Minneconjous took the war path
against the Crows and stole three hundred Crow horses. The Crows
followed them and killed eight of the party.
No. II. Eight Dakotas were killed by the Crows. Here eight long marks
represent the number killed.
White-Cow-Killer calls it
“Dakotas-and-Crows-have-a-big-fight-eight-Dakotas-killed winter.”
1864-’65.--No. I. Bird, a white trader, went to Powder River to trade
with the Cheyennes. They killed him and appropriated his goods.
No. II. Bird, a white trader, was burned to death by the Cheyennes. He
is surrounded by flames in the picture.
White-Cow-Killer calls it “Big-Lips-died-suddenly winter.”
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. XLIX
1865-’66.
1866-’67.
1867-’68.
1868-’69.
1869-’70.
1870-’71.
THE CORBUSIER WINTER COUNTS.]
1865-’66.--No. I. General Maynadier made peace with the Oglálas and
Brulés. His name, the sound of which resembles the words “many deer,”
is indicated by the two deers’ heads connected with his mouth by the
lines.
No. II. Many horses were lost by starvation, as the snow was so deep
they couldn’t get at the grass.
1866-’67.--No. I. They killed one hundred white men at Fort Phil.
Kearny. The hats and the cap-covered head represent the whites; the
red spots, the killed; the circle of characters around them, rifle or
arrow shots; the black strokes, Dakota footmen; and the hoof-prints,
Dakota horsemen. The Phil. Kearny massacre occurred December 21, 1866,
and eighty-two whites were killed, including officers, citizens, and
enlisted men. Capt. W. J. Fetterman was in command of the party.
No. II. Lone-Bear was killed in battle.
White-Cow-Killer calls it “One-hundred-white-men-killed winter.”
1867-’68.--No. I. They captured a train of wagons near Tongue River.
The men who were with it got away. The blanket represents the goods
found in the wagons.
No. II. Blankets were issued to them at Fort Laramie.
White-Cow-Killer calls it “Seven-Pawnees-killed winter.”
1868-’69.--No. I. They were compelled to sell many mules and
horses to enable them to procure food, as they were in a starving
condition. They willingly gave a mule for a sack of flour. The mule’s
halter is attached to two sacks of flour.
No. II. They had to sell many mules and horses to get food, as they
were starving.
White-Cow-Killer calls it “Mules-sold-by-hungry-Sioux winter.”
1869-’70.--No. I. Tall-Bull was killed by white soldiers and Pawnees on
the south side of the South Platte River.
No. II. John Richard shot a white soldier at Fort Fetterman, Wyoming,
and fled north, joining Red-Cloud.
White-Cow-Killer calls it
“Tree-fell-on-woman-who-was-cutting-wood-and-killed-her winter.”
1870-’71.--No. I. High-Back-Bone, a very brave Oglála, was killed by
the Shoshoni. They also shot another man, who died after he reached
home.
No. II. High-Back-Bone was killed in a fight with the Snakes (Shoshoni).
White-Cow-Killer calls it “High-Back-Bone-killed-by-Snake-Indians
winter.”
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. L
1871-’72.
1872-’73.
1873-’74.
1874-’75.
1875-’76.
1876-’77.
THE CORBUSIER WINTER COUNTS.]
1871-’72.--No. I. John Richard shot and killed an Oglála named
Yellow-Bear, and the Oglálas killed Richard before he could get out of
the lodge. This occurred in the spring of 1872. As the white man was
killed after the Indian, he is placed behind him in the figure.
No. II. Adobe houses were built by Maj. J. W. Wham, Indian agent (now
paymaster, United States Army), on the Platte River, about 30 miles
below Fort Laramie.
White-Cow-Killer calls it “Major-Wham’s-house-built-on-Platte-River
winter.”
1872-’73.--No. I. Whistler, also named Little-Bull, and two other
Oglálas, were killed by white hunters on the Republican River.
No. II. Antoine Janis’s two boys were killed by Joe (John?) Richard.
White Cow-Killer calls it “Stay-at-plenty-ash-wood winter.”
1873-’74.--No. I. The Oglálas killed the Indian agent’s (Seville’s)
clerk inside the stockade of the Red Cloud Agency, at Fort Robinson,
Nebraska.
No. II. They killed many Pawnees on the Republican River.
1874-’75.--No. I. The Oglálas at the Red Cloud Agency, near Fort
Robinson, Nebraska, cut to pieces the flag staff which their agent had
had cut and hauled, but which they would not allow him to erect, as
they did not wish to have a flag flying over their agency. This was in
1874. The flag which the agent intended to hoist is now at the Pine
Ridge Agency, Dakota.
No. II. The Utes stole all of the Brulé horses.
1875-’76.--No. I. The first stock cattle were issued to them. The
figure represents a cow or spotted buffalo, surrounded by people. The
gesture-sign also signifies spotted buffalo.
No. II. Seven of Red-Cloud’s band were killed by the Crows.
White-Cow-Killer calls it “Five-Dakotas-killed winter.”
1876-’77.--No. I. The Oglálas helped General Mackenzie to whip the
Cheyennes. The Indian’s head represents the man who was the first to
enter the Cheyenne village. The white man holding up three fingers
is General Mackenzie, who is placed upon the head of the Dakota to
indicate that the Dakotas backed or assisted him. The other white man
is General Crook, or Three Stars, as indicated by the three stars above
him.
[This designation might be suggested from the uniform, but General
Crook did not probably wear during the year mentioned or for a long
time before it the uniform either of his rank as major-general of
volunteers or as brevet major-general in the Army, and by either of
those ranks he was entitled to but two stars on his shoulder-straps.]
No. II. Three-Stars (General Crook) took Red-Cloud’s young men to help
him fight the Cheyennes. A red cloud, indicating the chief’s name, is
represented above his head.
White-Cow-Killer calls it
“General-Mackenzie-took-the-Red-Cloud-Indians’-horses-away-from-them
winter.”
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LI
1877-’78.
1878-’79.
THE CORBUSIER WINTER COUNTS.]
1877-’78.--No. I. A soldier ran a bayonet into Crazy-Horse, and killed
him in the guard-house, at Fort Robinson, Nebraska (September 5, 1877).
No. II. Crazy-Horse’s band left the Spotted Tail Agency (at Camp
Sheridan, Nebraska), and went north, after Crazy-Horse was killed
at Fort Robinson, Nebraska. Hoof-prints and lodge-pole tracks run
northward from the house, which represents the Agency. That the horse
is crazy is shown by the waved or spiral lines on his body, running
from his nose, foot, and forehead.
White-Cow-Killer calls it “Crazy-Horse-killed winter.”
1878-’79.--No. I. Wagons were given to them.
No. II. The Cheyenne who boasted that he was bullet and arrow proof
was killed by white soldiers, near Fort Robinson, Nebraska, in the
intrenchments behind which the Cheyennes were defending themselves
after they had escaped from the fort.
White-Cow-Killer calls it “Wagons-given-to-the-Dakota-Indians
winter.”
NOTIFICATION.
This is an important division of the purposes for which pictographs
are used. The pictographs and the objective devices antecedent to
pictographs under this head that have come immediately to the writer’s
attention, may be grouped as follows: 1st. Notice of departure,
direction, etc. 2d. Notice of condition, suffering, etc. 3d. Warning
and guidance. 4th. Charts of geographic features. 5th. Claim or demand.
6th. Messages or communications. 7th. Record of expedition.
NOTICE OF DEPARTURE AND DIRECTION.
[Illustration: FIG. 47.--Alaskan notice of hunt.]
Dr. W. J. Hoffman obtained the original of the accompanying drawing,
Fig. 47, from Naumoff an Alaskan native, in San Francisco, California,
in 1882, also the interpretation, with text in the Kiatexamut dialect
of the Innuit language.
The drawing was in imitation of similar ones made by the natives, to
inform their visitors or friends of their departure for a certain
purpose. They are depicted upon strips of wood which are placed in
conspicuous places near the doors of the habitations.
Dr. Hoffman has published a brief account of this drawing as well as
the succeeding one, in the Trans. Anthrop. Soc. Washington, II, 1883,
p. 134, Fig. 3, and p. 132, Fig 2.
The spelling adopted in the Innuit text, following in each case the
explanation of characters, is in accordance with the system now used by
the Bureau of Ethnology.
The following is the explanation of the characters:
1. The speaker, with the right hand indicating himself, and with the
left pointing in the direction to be taken.
2. Holding a boat paddle--going by boat.
3. The right hand to the side of the head, to denote _sleep_, and the
left elevated with one finger elevated to signify _one_--one night.
4. A circle with two marks in the middle, signifying an island with
huts upon it.
5. Same as No. 1.
6. A circle to denote another island.
7. Same as No. 3, with an additional finger elevated, signifying
_two_--two nights.
8. The speaker with his harpoon, making the sign of a sea lion with the
left hand. The flat hand is held edgewise with the thumb elevated, then
pushed outward from the body in a slightly downward curve.
9. A sea lion.
10. Shooting with bow and arrow.
11. The boat with two persons in it, the paddles projecting downward.
12. The winter, or permanent habitation of the speaker.
The following is the text in the Aigaluxamut dialect, with an
interlinear translation:
Hui ta-wá-ut ai-wí-xa-na kui-gí-qta-mŭn a-xi-lú-mŭk ka-wá-xa-lú-a,
I there go (with boat) that island one sleep there,
(to that place)
tca-lí hui ai-wí-lu-a a-xá-mŭn kui-gí-qta-mŭn, ta-wá-ni ma-lú-qnŭk
then I go another that island, there two
(indicated)
ka-wá-xa-lú-a, hui pĭ-qlú-a a-xĭ-lú-mŭk’ wi-na-mŭk tca-lí a-ni-xlú-a
sleeps I catch one sea lion then return
(nights)
nú-nan m’nun.
(to) place mine.
The following is of a similar nature, and was obtained under
circumstances similar to the preceding.
[Illustration: FIG. 48.--Alaskan notice of departure.]
The explanation of the above characters is as follows:
1, 3, 5, 7, represent the person spoken to.
2. Indicates the speaker with his right hand to the side or breast,
indicating _self_, the left hand pointing in the direction in which he
is going.
4. Both hands elevated, with fingers and thumbs signifies many,
according to the informant. When the hands are thus held up, in
sign-language, it signifies _ten_, but when they are brought toward and
backward from one another, _many_.
6. The right hand is placed to the head to denote sleep--_many sleeps_,
or, in other words, _many nights and days_; the left hand points
downward, _at that place_.
8. The right hand is directed toward the starting point, while the left
is brought upward toward the head--_to go home, or whence he came_.
The following is the text in the same dialect last mentioned, with,
translation:
Hui a-qtcí-kua a-xlá mŭn nu-ná-mŭn, am-lić-ka-mŭ´-ik ha-wá-xa-lu-a,
I go (to) another place, many sleeps
(settlement) (nights)
ta-wá-nĭ, tca-lĭ´ hui a-ni-qlú-a.
there, then I return.
The drawing presented in Figure 49 was made by a native Alaskan, and
represents information to the effect that the artist contemplates
making a journey to hunt deer. The drawing is made upon a narrow strip
of wood, and placed somewhere about the door of the house, where
visitors will readily perceive it.
[Illustration: FIG. 49.--Alaskan notice of hunt.]
1. Represents the contour lines of the country and mountain peaks.
2. Native going away from home.
3. Stick placed on hill-top, with bunch of grass attached, pointing in
the direction he has taken.
4. Native of another settlement, with whom the traveler remained over
night.
5. Lodge.
6. Line representing the end of the first day, _i. e._, the time
between two days; rest.
7. Traveler again on the way.
8. Making signal that on second day (right hand raised with two
extended fingers) he saw game (deer, 9) on a hill-top, which he
secured, so terminating his journey.
9. Deer.
Figures 50, 51, and 52 were drawn by Naumoff, under the circumstances
above mentioned, and signify “Have gone home.”
[Illustration: FIG. 50.--Alaskan notice of direction.]
His explanation of Figure 50 is as follows:
When one of a hunting party is about to return home and wishes to
inform his companions that he has set out on such return, he ascends
the hill-top nearest to which they became separated, where he ties a
bunch of grass or other light colored material to the top of a long
stick or pole. The lower end of the stick is placed firmly in the
ground, leaning in the direction taken. When another hill is ascended,
another stick with similar attachment is erected, again leaning in
the direction to be taken. These sticks are placed at proper intervals
until the village is sighted. This device is employed by Southern
Alaskan Indians.
[Illustration: FIG. 51.--Alaskan notice of direction.]
He also explained Figure 51 as follows:
Seal hunters adopt the following method of informing their comrades
that they have returned to the settlement. The first to return to
the regular landing place sometimes sticks a piece of wood into the
ground, leaning toward the village, upon which is drawn or scratched
the out-line of a baidarka, or skin canoe, heading toward one or more
outlines of lodges, signifying that the occupants of the boat have gone
toward their homes. This is resorted to when the voyage has been a
dangerous one, and is intended to inform their companions of the safe
arrival of some of the party.
This device is used by coast natives of Southern Alaska and Kadiak.
[Illustration: FIG. 52.--Alaskan notice of direction.]
He also explained Figure 52 as follows:
When hunters become separated, the one first returning to the forks
of the trail puts a piece of wood in the ground, on the top of which
he makes an incision, into which a short piece of wood is secured
horizontally, so as to point in the direction taken by the individual.
The following instance is taken from the Narrative of an Expedition
to the Source of St. Peter’s River, * * under the command of Stephen
H. Long, major U. S. Top. Eng. [commonly known as Keating’s Long’s
Expedition]. Philadelphia, 1824. Vol. I, p. 217.
When we stopped, says Major Long, to dine, White Thunder, (the
Winnebago chief that accompanied me,) suspecting that the rest of his
party were in the neighborhood, requested a piece of paper, pen and
ink, to communicate to them the intelligence of his having come up
with me. He then seated himself and drew three rude figures, which
at my request he explained to me. The first represented my boat with
a mast and flag, with three benches of oars and a helmsman; to show
that we were Americans, our heads were represented by a rude cross,
indicating that we wore hats.
The representation of himself was a rude figure of a bear over a
kind of cypher representing a hunting ground. The second figure was
designed to show that his wife was with him; the device was a boat
with a squaw seated in it; over her head lines were drawn in a zigzag
direction, indicating that she was the wife of White Thunder. The
third was a boat with a bear sitting at the helm, showing that an
Indian of that name had been seen on his way up the river, and had
given intelligence where the party were. This paper he set up at the
mouth of Kickapoo Creek, up which the party had gone on a hunting
trip.
The following is extracted from an Account of an Expedition from
Pittsburgh to the Rocky Mountains, * * under the command of Major
Stephen H. Long [commonly known as James’ Long’s Expedition].
Philadelphia, 1823. Vol. I, p. 478.
At a little distance [on the bank of the Platte River], in front of
the entrance of this breastwork, was a semicircular row of sixteen
bison skulls, with their noses pointing down the river. Near the
center of the circle which this row would describe, if continued, was
another skull marked with a number of red lines.
Our interpreter informed us that this arrangement of skulls and other
marks here discovered, were designed to communicate the following
information, namely, that the camp had been occupied by a war party
of the Skeeree or Pawnee Loup Indians, who had lately come from an
excursion against the Cumancias, Ietans, or some of the western
tribes. The number of red lines traced on the painted skull indicated
the number of the party to have been thirty-six; the position in
which the skulls were placed, that they were on their return to their
own country. Two small rods stuck in the ground, with a few hairs
tied in two parcels to the end of each, signified that four scalps
had been taken.