spots, deep snow.
The spots denoting snow occur also in other portions of this count,
and the circle, denoting _quantity_, is also attached in Figure 141,
p. 219, to a forked stick and incloses a buffalo head to signify _much
meat_. That the circle is intended to signify quantity is probable,
as the gesture for “much” or “quantity” is made by passing the hands
upward from both sides and together before the body, describing the
upper half of a circle, _i. e._, showing a heap.
Figure 78 is also from the winter count of Battiste Good for the year
1785-’86. This year he calls “The-Cheyennes-killed-Shadow’s-father
winter.”
[Illustration: FIG. 78.--Shadow.]
The umbrella signifies Shadow; the three marks under the arrow,
Cheyenne; the blood-stained arrow in the man’s body, killed; Shadow’s
name and the umbrella in the figure intimates that he was the first
Dakota to carry an umbrella. The advantages of the umbrella were soon
recognized by the Dakotas, and the first they obtained from the whites
were highly prized.
In the record prepared by Battiste Good this is the only instance
where the short vertical lines below the arrow signify Cheyenne. In
all others these marks are numerical, and denote the number of persons
killed. That these short lines signify Cheyenne may be attributable to
a practice of that tribe, to make transverse cuts in the forearm after
or before going into a conflict, as an offering or vow to the Great
Spirit for success. Cheyennes are thus represented in the winter count
of Cloud-Shield for 1834-’35 (see page 139) and 1878-’79 (see page 146.)
Mr. P. W. Norris has presented a buffalo robe containing a record of
exploits, which was drawn by Black-Crow, a Dakota warrior, several
years ago. The peculiarity of the drawings is, that the warrior is
represented in each instance in an upright position, the accompanying
figure being always in a recumbent posture, representing the enemy who
was slain. Instead of depicting the personal name above the fallen
personage with a line connecting the two, the name of the enemy is
placed above the head of the victor in each instance, a line extending
between the character and the speaker or warrior whose exploits the
characters represent. The latter seems to proclaim the name of his
victim. A pipe is also figured between the victor and the vanquished,
showing that he is entitled to smoke a pipe of celebration.
A copy of the whole record was shown to the Mdewakantawan Dakotas,
near Fort Snelling, Minnesota, in 1883, and the character reproduced
in Figure 79, about which there was the most doubt, was explained as
signifying “many tongues,” _i. e._, Loud-Talker, being the name of the
person killed.
[Illustration: FIG. 79.--Loud-Talker.]
The circle at the end of the line running from the mouth contains a
number of lanceolate forms, the half of each of which is black, the
other white. They have the appearance of feathers. These figures
signify voice, the sounds as issuing from the mouth, and correspond in
some respect to those drawn by the Mexicans with that significance. The
considerable number of these figures, signifying intensity, denotes
loud voice, or, as given literally, “loud talker,” that being the name
of the victim.
It is however to be noted that “Shield,” an Oglala Dakota, says the
character signifies Feather-Shield, the name of a warrior formerly
living at the Pine Ridge Agency, Dakota.
AN OGALALA ROSTER.
Plates LII to LVIII represent a pictorial roster of the heads of
families, eighty-four in number, in the band or perhaps clan of Chief
Big-Road, and were obtained by Rev. S. D. Hinman at Standing Rock
Agency, Dakota, in 1883, from the United States Indian agent, Major
McLaughlin, to whom the original was submitted by Chief Big-Road when
brought to that agency and required to give an account of his followers.
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LII
AN OGALALA ROSTER--“BIG-ROAD” AND BAND]
Chief Big-Road and his people belong to the Northern Ogalala
(accurately Oglala), and were lately hostile, having been associated
with Sitting-Bull in various depredations and hostilities against both
settlers and the United States authorities. Mr. Hinman states that the
translations of the names were made by the agency interpreter, and
although not as complete as might be, are, in the whole, satisfactory.
Chief Big-Road “is a man of fifty years and upwards, and is as ignorant
and uncompromising a savage, in mind and appearance, as one could well
find at this late date.”
The drawings in the original are on a single sheet of foolscap paper,
made with black and colored pencils, and a few characters are in yellow
ocher--water-color paint. On each of the seven plates, into which
the original is here divided from the requirements of the mode of
publication, the first figure in the upper left-hand corner represents,
as stated, the chief of the sub-band, or perhaps, “family” in the
Indian sense.
On five of the plates the chief has before him a decorated pipe and
pouch, the design of each being distinct from the others. On Plates LIV
and LV the upper left hand figure does not have a pipe, which leads to
the suspicion that, contrary to the information so far received, the
whole of the figures from Nos. 11 to 45 inclusive, on Plates LIII, LIV,
and LV, constitute one band under the same chief, viz., No. 11. In that
case Nos. 23 and 36 would appear to be leaders of subordinate divisions
of that band. Each of the five chiefs has at least three transverse
bands on the cheek, with differentiation of the pattern.
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LIII
AN OGALALA ROSTER--“LOW-DOG” AND BAND]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LIV
AN OGALALA ROSTER--“THE-BEAR-SPARES-HIM” AND BAND]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LV
AN OGALALA ROSTER--“HAS-A-WAR-CLUB” AND BAND]
It will be noticed that each figure throughout the plates, which
carries before it a war club, is decorated with three red transverse
bands, but that of No. 30, on Plate LIV, and No. 48 on Plate LVI, have
the three bands without a war club.
The other male figures seem in some instances to have each but a single
red band; in others two bands, red and blue, but the drawing is so
indistinct as to render this uncertain.
It will be observed, also, that in four instances (Nos. 14, 44, 45,
and 72) women are depicted as the surviving heads of families. Their
figures do not have the transverse bands on the cheek.
Also that the five chiefs do not have the war club, their rank being
shown by pipe and pouch. Those men who are armed with war clubs, which
are held vertically before the person, indicate (in accordance with a
similar custom among other branches of the Dakota Nation, in which,
however, the pipe is held instead of the club) that the man has at some
time led war parties on his own account. See pages 118 and 139.
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LVI
AN OGALALA ROSTER--“WALL-DOG” AND BAND]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LVII
AN OGALALA ROSTER--“IRON-CROW” AND BAND]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LVIII
AN OGALALA ROSTER--“LITTLE-HAWK” AND BAND]
_English names of the figures in the Ogalala Roster._
No. 1. Big-road.
2. Bear-looking-behind.
3. Brings-back-plenty.
4. White buffalo.
5. The-real-hawk.
6. Shield-boy.
7. The-bear-stops.
8. Wears-the-feather.
9. Dog-eagle.
10. Red-horn-bull.
11. Low-dog.
12. Charging-hawk.
13. White-tail.
14. Blue-cloud (woman).
15. Shield.
16. Little-eagle.
17. Spotted-skunk.
18. White-bear.
19. White-hair.
20. His-fight.
21. Center-feather.
22. Kills-Crows (Indians).
23. The-bear-spares-him.
24. White-plume.
25. Fears-nothing.
26. Red-crow.
27. The-last-bear.
28. Bird-man.
29. Horse-with-horns.
30. Fast-elk.
31. Chief-boy.
32. Spotted-elk.
33. Carries-the-badger.
34. Red-earth-woman.
35. Eagle-clothing.
36. Has-a-war-club.
37. Little-buffalo.
38. Has-a-point (weapon.)
39. Returning-scout.
40. Little-killer.
41. Whistler.
42. Tongue.
43. Black-elk.
44. Lone-woman.
45. Deaf-woman.
46. Long-dog. Erroneously printed Wall dog on Plate LVI.
47. Iron-hawk.
48. Pretty-weasel.
49. Short-buffalo.
50. Bull-with-bad-heart.
51. Four-crows.
52. Tall-white-man.
53. Eagle-hawk.
54. Lone-man.
55. Causes-trouble-ahead.
56. Makes-dirt (“foul”).
57. Black-road.
58. Shot-close.
59. Iron-crow.
60. Running-horse.
61. Owns-an-animal-with-horns.
62. Blue-cloud-man.
63. Fingers.
64. Sacred-teeth.
65. Searching-cloud.
66. Female-elk-boy.
67. Little-owl.
68. Pretty-horse.
69. Running-eagle.
70. Makes-enemy.
71. Prairie-chicken.
72. Red-flute-woman.
73. Little-hawk.
74. Standing-buffalo.
75. Standing-bear.
76. Iron-white-man.
77. Bear-whirlwind.
78. Sacred-crow.
79. Blue-hawk.
80. Hard-to-kill.
81. Iron-boy.
82. Painted-rock.
83. Yellow-wolf.
84. Made-an-enemy.
The information yet obtained from the author of the pictograph
concerning its details is meager, and as it will probably be procured
no unimportant conjectures are now hazarded. It is presented for the
ideography shown, which may in most cases be understood from the
translation of the several names into English as given in the preceding
list. A few remarks of explanation, occurring to the writer, may be
added:
No. 34, on plate LIV, with the translation Red-earth-woman, appears
from the scalp-lock and the warrior’s necklace to be a man, and
Red-earth-woman to be his name.
No. 62 on Plate LVII, probably refers to an Ogalala who was called
Arapaho, the interpretation, as well as the blue cloud, being in the
Dakota language “Blue cloud,” a term by which the Arapaho Indians are
known to the Dakotas, as several times mentioned in this paper. In
No. 65, Plate LVII, the cloud is drawn in blue, the _searching_ being
derived from the expression of that idea in gesture by passing the
extended index of one hand (or both) forward from the eye, then from
right to left, as if indicating various uncertain localities before the
person, _i. e._, searching for something. The lines from the eyes are
in imitation of this gesture.
In No. 77, Plate LVIII, is a reproduction of the character given in
Red-Cloud’s Census, No. 133. See Plate LXVII. The figure appears,
according to the explanation given by several Ogalala Dakota Indians,
to signify the course of a whirlwind, with the transverse lines in
imitation of the circular movement of the air, dirt, leaves, etc.,
observed during such aërial disturbances.
In No. 78 of the same plate the lines above the bird’s head again
appear to signify _sacred_, _mystic_, usually termed “medicine” in
other records. Similar lines are in No. 64, Plate LVII.
RED-CLOUD’S CENSUS.
The pictorial census, shown in Plates LIX to LXXIX, was prepared under
the direction of Red-Cloud, chief of the Dakota at Pine Ridge Agency,
Dakota Territory, about two years ago. The individuals referred to
and enumerated are the adherents of Red-Cloud, and do not represent
all the Indians at that Agency. Owing to some disagreement the agent
refused to acknowledge that chief as head of the Indians at the agency,
and named another as the official chief. The Indians under Red-Cloud
exhibited their allegiance to him by attaching, or having their names
attached, to seven sheets of ordinary manilla paper, which were sent to
Washington and, while in the custody of Dr. T. A. Bland, of that city,
were kindly loaned by him to the Bureau of Ethnology to be copied by
photography. The different sheets were apparently drawn by different
persons, as the drawings of human heads vary enough to indicate
individuality.
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LIX
RED-CLOUD’S CENSUS.--RED-CLOUD’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LX
RED-CLOUD’S CENSUS.--RED-CLOUD’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXI
RED-CLOUD’S CENSUS.--RED-CLOUD’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXII
RED-CLOUD’S CENSUS.--RED-CLOUD’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXIII
RED-CLOUD’S CENSUS.--RED-CLOUD’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXIV
RED-CLOUD’S CENSUS.--RED-CLOUD’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXV
RED-CLOUD’S CENSUS.--RED-CLOUD’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXVI
RED-CLOUD’S CENSUS.--RED-CLOUD’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXVII
RED-CLOUD’S CENSUS.--RED-SHIRT’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXVIII
RED-CLOUD’S CENSUS.--RED-SHIRT’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXIX
RED-CLOUD’S CENSUS.--RED-SHIRT’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXX
RED-CLOUD’S CENSUS.--BLACK-DEER’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXI
RED-CLOUD’S CENSUS.--BLACK-DEER’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXII
RED-CLOUD’S CENSUS.--BLACK-DEER’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXIII
RED-CLOUD’S CENSUS.--RED-HAWK’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXIV
RED-CLOUD’S CENSUS.--RED-HAWK’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXV
RED-CLOUD’S CENSUS.--HIGH-WOLF’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXVI
RED-CLOUD’S CENSUS.--HIGH-WOLF’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXVII
RED-CLOUD’S CENSUS.--GUN’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXVIII
RED-CLOUD’S CENSUS.--GUN’S BAND.]
[Illustration:
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXIX
RED-CLOUD’S CENSUS.--SECOND BLACK-DEER’S BAND.]
The first sheet of the original series contains in the present series
of plates Nos. 1-130; the second sheet, Nos. 131-174; third sheet, Nos.
175-210; fourth sheet, Nos.
211-235; fifth sheet, Nos. 236-253; sixth sheet, Nos. 254-277; seventh
sheet, Nos. 278-289. This arrangement seems to imply seven bands or,
perhaps, gentes.
Dr. V. T. McGillycuddy, Indian agent at Pine Ridge Agency, Dakota, in
correspondence, gives the impression that the several pictographs,
representing names, were attached as signatures by the several
individuals to a subscription list for Dr. T. A. Bland, before
mentioned, the editor of The Council Fire, in support of that
publication, and with an agreement that each should give twenty-five
cents. The subscribers were, in fact, the adherents of Red-Cloud. The
motive for the collection of pictured names is of little consequence,
its interest, as that of the foregoing Ogalala Roster, being in the
mode of their portrayal, together with the assurance that they were the
spontaneous and genuine work of the Indians concerned.
Many suggestions regarding the origin of heraldry and that of proper
names can be obtained from this and the preceding series of plates.
The translation of the names corresponding with the figures is as
follows:
_English names of the figures in Red-Cloud’s census._
No. 1. Chief Red-Cloud.
2. Top-Man.
3. Slow-Bear.
4. He-Dog.
5. Little Chief.
6. Red-Shirt.
7. White-Hawk.
8. Cloud Shield.
9. Good-Weasel.
10. Afraid-Eagle.
11. Bear-Brains.
12. War-Bonnet.
13. Little-Soldier.
14. Little-Dog.
15. Call-for.
16. Short-Bull.
17. White-Bird.
18. Painted-Face.
19. Iron-Beaver.
20. Big-Leggings.
21. Only-Man.
22. Mad-Hearted-Bull.
23. Running-Eagle.
24. Ring-Cloud.
25. White-Bird.
26. Arapaho.
27. Steals-Horses.
28. Kills-by-the-Camp.
29. Iron-Hawk.
30. Knock-a-hole-in-the-head.
31. Runs-around.
32. Kills-in-tight-place.
33. Scratch-the-Belly.
34. Singer.
35. Walking-Bull-Track.
36. War-Eagle.
37. Tree-in-the-Face.
38. Kills-the-Enemy-at-Night.
39. Wears-the-Bonnet.
40. War-Bonnet.
41. Shot-in-front-the-Lodge.
42. Kills-in-Lodge.
43. Kills-at-Night.
44. Tall-White-Man.
45. Strike-First.
46. Smoking-Bear.
47. Hump.
48. Shot-Close.
49. Blue-Horse.
50. Red-Elk.
51. Only-Man.
52. Bear-comes-out.
53. Poor-Elk.
54. Blue-Handle.
55. Bad-Yellow-Hair.
56. Runs-by-the-Enemy.
57. Torn-Belly.
58. Roman-Nose.
59. Old-Cloud.
60. High-Cloud.
61. Bear-Looks-Back.
62. Shield-Bear.
63. Sees-the-Enemy.
64. Biting-Bear.
65. Cut-Through.
66. Red-Owl.
67. Good-Bird.
68. Red-Fly.
69. Kills-Enemy-at-Night.
70. Flat-Iron.
71. White-Horse.
72. Cheyenne-Butcher.
73. Red-Eagle.
74. Kills-Back.
75. Red-Bear.
76. Poor-Bear.
77. Runs-off-the-Horse.
78. Bald-Eagle.
79. Shot-at.
80. Little-Ring.
81. Runs-off-the-Horses.
82. Hard-Ground.
83. Shot-at-his-horse.
84. Red-Deer.
85. Yellow-Fox.
86. Feather-on-his-head.
87. Little-Bear.
88. Spotted-Horse.
89. Takes-the-Gun.
90. Spotted-Face.
91. Got-there-first.
92. Leaves.
93. Big-Voice.
94. Poor-Dog.
95. Goes-through-the-Camp.
96. Big-Road.
97. Brings-lots-of-horses.
98. Little-Shell.
99. Gap.
100. Fills-the-Pipe.
101. Lodge-Roll.
102. Red-Bull.
103. Runs-his-Horse.
104. Licks-with-his-tongue.
105. Old-Horse.
106. Tracks.
107. Bob-tail-Horse.
108. White-Elk.
109. Little-Sun.
110. Keeps-the-Battle.
111. High-Cloud.
112. Bone-Necklace.
113. Goes-Walking.
114. Iron-Horse.
115. Blue-Hatchet.
116. Eagle-Bird.
117. Iron-Bird.
118. Long-Panther.
119. Bull-Lance.
120. Black-Horse.
121. Pook-Skunk.
122. Own-the-Arrows.
123. Shot.
124. Red-Boy.
125. Bear-Head.
126. Hard.
127. Eagle-Horse.
128. Blue-Bird.
129. Good-Bird.
130. Caught-the-Enemy.
131. Leafing.
132. Horned-Horse.
133. White-Whirlwind.
134. Wolf-Ear.
135. Afraid-of-Elk.
136. Feathers.
137. Tall-Man.
138. Elk-Head.
139. Ring-Owl.
140. Standing-Bear.
141. Small-Ring.
142. Charging-Hawk.
143. Afraid-of-Bull.
144. Medicine-Horse.
145. Two-Eagles.
146. Red-Shirt.
147. Bear-Nostrils.
148. Spotted-Horse.
149. Afraid-of-Bear.
150. Little-Bull.
151. Red-Hawk.
152. Bear-Paw.
153. Eagle-Horse.
154. Red-Beaver.
155. Spotted-Eagle.
156. Little-Crow.
157. Black-Horse.
158. Mouse.
159. Count-the-Nights.
160. White-Eagle.
161. Five-Thunders.
162. White-Horse.
163. Killed-First.
164. Scout.
165. Yellow-Horse.
166. Charge-After.
167. Black-Bear.
168. Kills-the-Enemy.
169. Wolf-stands on-a-Hill.
170. Eagle-Bear.
171. Little-Wolf.
172. Spotted-Elk.
173. Elk-walking-with-his-Voice.
174. Weasel-Bear.
175. Black-Elk.
176. Takes-Enemy.
177. Poor-Bull.
178. Eagle-Elk.
179. Thunder-Pipe.
180. Horse-comes-out.
181. Old-Mexican.
182. Shield.
183. Keeps-the-Battle.
184. Wolf-stands on-Hill.
185. Bear-Comes-Out.
186. Good-Bull.
187. Fog.
188. Bear-that-growls.
189. Drags-the-rope.
190. White-tail.
191. Feathers.
192. Fighting-Cuss.
193. Horned-Horse.
194. Enemies-hit-him.
195. Black-Bear.
196. Red-War-Bonnet.
197. Black-Weasel.
198. Smokes-at-Night.
199. Little-Cloud.
200. Good-Bull.
201. Medicine.
202. Stone-Necklace.
203. Bad-Horn.
204. High-Eagle.
205. Black-Bull.
206. Man-with-heart.
207. Little-Ring.
208. Goes-in-Front.
209. Little-Fighter.
210. Mean-Boy.
211. Red-Hawk.
212. White-Bear.
213. Many-Shells.
214. Yellow-Knife.
215. Crazy-Head.
216. Shoots-the-Animal.
217. Kills-two.
218. Fast-Horse.
219. Big-Turnip.
220. Yellow-Owl.
221. Red-Bull.
222. Garter.
223. Black-Fox.
224. Kills-two.
225. Grasp.
226. Medicine.
227. Leaves.
228. Big-Hand.
229. Gun.
230. Bad-Boy.
231. Warrior.
232. Afraid-of-Him.
233. Cloud-Ring.
234. Kills-the-Bear.
235. Comes-in-Sight.
236. Sits-like-a-Woman.
237. Surrounds-them.
238. High-Bear.
239. Don’t-turn.
240. Black-Bird.
241. Swallow.
242. Little-Elk.
243. Little-Bird.
244. Bear-Back.
245. Little-Back.
246. Buffalo-Horn.
247. Iron-Bird.
248. Bull.
249. Eagle-Track.
250. Medicine-Bird.
251. Fox.
252. White-Bear.
253. Tall-Panther.
254. Gun.
255. Ring.
256. Beads.
257. Wolf.
258. Black-Horse.
259. White-Horse.
260. Spotted-Owl.
261. Don’t-turn.
262. Red-Star.
263. Big-Voiced-Eagle.
264. White-Elk.
265. Porcupine.
266. Noon.
267. Warrior.
268. Eagle-Feather.
269. Round.
270. Big-Thunder.
271. Shot-His-Horse.
272. Red-Bear.
273. Little-Moon.
274. Feather-Necklace.
275. Fast-Elk.
276. Black-Bull.
277. Light.
278. Black-Deer.
279. White-Cow-Man.
280. Horse----the-Clothing.
281. Stabber.
282. Eagle-Swallow.
283. Afraid-of-him.
284. Red-Boy.
285. Dog-with-good-voice.
286. Tall-Pine.
287. Pipe.
288. Few-Tails.
289. Medicine-man.
The remark made above (page 176) in connection with the Ogalala
Roster, acknowledging the paucity of direct information as to details
while presenting the pictographs as sufficiently interpreted for the
present purposes by the translation of the personal names, may be
here repeated. The following notes are, however, subjoined as of some
assistance to the reader:
No. 2. Top-man, or more properly “man above,” is drawn a short distance
above a curved line, which represents the character for sky inverted.
The gesture for sky is sometimes made by passing the hand from east to
west describing an arc. The Ojibwa pictograph for the same occurs in
Plate IV, No. 1, beneath which a bird appears.
No. 9. The character is represented with two waving lines passing
upward from the mouth, in imitation of the gesture-sign _good talk_,
_spiritual talk_, as made by passing two extended and separated fingers
(or all fingers separated) upward and forward from the mouth. This
gesture is made when referring either to a shaman or to a christian
clergyman, or to a house of worship, and the name seems to have been
translated here as “good,” without sufficient emphasis, being probably
more with the idea of “mystic.”
No. 15. The gesture for _come_ or _to call to one’s self_ is shown in
this figure.
No. 24. The semicircle for cloud is the reverse in conception to that
shown above in No. 2.
No. 26. Arapaho, in Dakota, magpiyato--_blue cloud_--is here shown by
a circular cloud, drawn in blue in the original, inclosing the head of
a man.
No. 38. Night appears to be indicated by the black circle around the
head, suggested by the _covering over with darkness_, as shown in the
gesture for night by passing both flat hands from their respective
sides inwards and downwards before the body. The sign for _kill_ is
denoted here by the bow in contact with the head, a custom in practice
among the Dakota of striking the dead enemy with the bow or _coup_
stick. See also Figure 130, page 211.
No. 43. Night is here shown by the curve for _sky_, and the suspension,
beneath it, of a star, or more properly in Dakota signification, a
_night sun_--the moon.
No. 59. Cloud is drawn in blue in the original; _old_ is signified by
drawing a staff in the hand of the man. The gesture for old is made in
imitation of walking with a staff.
No. 69. This drawing is similar to No. 38. The differentiation is
sufficient to allow of a distinction between the two characters, each
representing the same name, though two different men.
No. 131. The uppermost character is said to be drawn in imitation of a
number of fallen leaves lying against one another, and has reference to
the season when leaves fall--autumn.
No. 161. The thunder-bird is here drawn with five
lines--voices--issuing from the mouth.
No. 201. The waving lines above the head signify _sacred_, and are made
in gesture in a similar manner as that for _prayer_ and _voice_ in No.
9.