Chapter XXVII: Front Matter (27)

Left and right hands in front of breast, left placed in position first, separated about four or five inches, left hand outside of the right, horizontal, backs outward, fingers extended and pointing left and right; strike the back of the right against the palm of the left several times, and then make the sign for GO, GOING, as follows: Both hands (A 1) brought to the median line of body on a level with the breast, some distance apart, then describe a series of half circles or forward arch-like movements with both hands. (_Dakota_ I.) “The Gros Ventre Indians, Minitaris (the Hidatsa Indians of _Matthews_), are known to the Sioux as the Indians who went to the mountains to kill their enemies; hence the sign.”

Express with the hand the sign of a big belly. (_Dakota_ III.)

Pass the flat right hand, back forward, from the top of the breast, downward, outward, and inward to the pubis. (_Dakota_ VI; _Hidatsa_ I; _Arikara_ I.) “Big belly.”

INDIAN (generically).

Hand in type-position K, inverted, back forward, is raised above the head with forefinger directed perpendicularly to the crown. Describe with it a short gentle curve upward and backward in such a manner that the finger will point upward and backward, back outward, at the termination of the motion. (_Ojibwa_ V.) “Indicates a feather planted upon the head--the characteristic adornment of the Indian.”

Make the sign for WHITE MAN, viz: Draw the open right hand horizontally from left to right across the forehead a little above the eyebrows, the back of the hand to be upward and the fingers pointing toward the left, or close all the fingers except the index, and draw it across the forehead in the same manner; then make the sign for NO; then move the upright index about a foot from side to side, in front of right shoulder, at the same time rotating the hand a little. (_Dakota_ IV.)

Rub the back of the extended left hand with the palmar surfaces of the extended fingers of the right. (_Comanche_ II.) “People of the same kind; dark-skinned.”

Rub the back of the left hand with the index of the right. (_Pai-Ute_ I; _Wichita_ I.)

KAIOWA.

Make the signs of the PRAIRIE and of DRINKING WATER. (_Burton_; _Blackmore_ in Dodge’s _Plains of the Great West_. _New York_, 1877, p. xxiv.)

Cheyennes make the same sign as (_Comanche_ II), and think it was intended to convey the idea of cropping the hair. The men wear one side of the hair of the head full length and done up as among the Cheyennes, the other side being kept cropped off about even with the neck and hanging loose. (_Cheyenne_ II.)

Right-hand fingers and thumb, extended and joined (as in W), placed in front of right shoulder, and revolving loosely at the wrist. (_Dakota_ III.)

Place the flat hand with extended and separated fingers before the face, pointing forward and upward, the wrist near the chin; pass it upward and forward several times. (_Kaiowa_ I; _Comanche_ III; _Apache_ II; _Wichita_ II.)

Place the right hand a short distance above the right side of the head, fingers and thumb separated and extended; shake it rapidly from side to side, giving it a slight rotary motion in doing so. (_Comanche_ II.) “Rattle-brained.” Fig. 292. See p. 345 for remarks upon this sign.

Same sign as (_Comanche_ II), with the exception that both hands are generally used instead of the right one only. (_Ute_ I.)

Make a rotary motion of the right hand, palm extended upward and outward by the side of the head. (_Wichita_ I.) “Crazy heads.”

KICKAPOO.

With the thumb and finger go through the motion of clipping the hair over the ear; then with the hand make a sign that the borders of the leggings are wide. (_Sac, Fox, and, Kickapoo_ I.)

KNISTENO or KRISTENEAUX. See CREE.

KUTINE.

Place the index or second finger of the right hand on each side of the left index finger to imitate riding a horse. (_Kutine_ I.)

Hold the left fist, palm upward, at arm’s length before the body, the right as if grasping the bowstring and drawn back. (_Shoshoni and Banak_ I.) “From their peculiar manner of holding the long bow horizontally in shooting.” Fig. 293.

LIPAN.

With the index and second fingers only extended and separated, hold the hand at arm’s length to the front of the left side; draw it back in distinct jerks; each time the hand rests draw the fingers back against the inside of the thumb, and when the hand is again started on the next movement backward snap the fingers to full length. This is repeated five or six times during the one movement of the hand. The country which the Lipans at one time occupied contained large ponds or lakes, and along the shores of these the reptile was found which gave them this characteristic appellation. (_Kaiowa_ I; _Comanche_ III; _Apache_ III; _Wichita_ II.) “Frogs.” Fig. 294.

MANDAN.

The first and second fingers of the right hand extended, separated, backs outward, other fingers and thumb closed, are drawn from the left shoulder obliquely downward in front of the body to the right hip. (_Dakota_ I.) “The Mandan Indians are known to the Sioux as ‘The people who wear a scarlet sash, with a train,’ in the manner above described.”

MINITARI. See HIDATSA.

NEZ PERCÉS. See SAHAPTIN.

OJIBWA, or CHIPPEWA.

Right hand horizontal, back outward, fingers separated, arched, tips pointing inward, is moved from right to left breast and generally over the front of the body with a trembling motion and at the same time a slight outward or forward movement of the hand as though drawing something out of the body, and then make the sign for MAN, viz: The right-hand is held in front of the right breast with the forefinger extended, straight upright (J), with the back of the hand outward; move the hand upward and downward with finger extended. (_Dakota_ I.) “Perhaps the first Chippewa Indian seen by a Sioux had an eruption on his body, and from that his people were given the name of the ‘People with a breaking out,’ by which name the Chippewas have ever been known by the Sioux.”

OSAGE, or WASAJI.

Pull at the eyebrows over the left eye with the thumb and forefinger of the left hand. This sign is also used by the Osages themselves. (_Sac, Fox, and Kickapoo_ I.)

Hold the flat right hand, back forward, with the edge pointing backward, against the side of the head, then make repeated cuts, and the hand is moved backward toward the occiput. (_Kaiowa_ I; _Comanche_ III; _Apache_ II; _Wichita_ II.) “Former custom of shaving the hair from the sides of the head, leaving but an occipito-frontal ridge.”

Pass the flat and extended right hand backward over the right side of the head, moving the index against the second finger in imitation of cutting with a pair of scissors. (_Comanche_ II.) “Represents the manner of removing the hair from the sides of the head, leaving a ridge only from the forehead to the occiput.”

OUTAGAMI. See FOX.

PANI (PAWNEE).

Imitate a wolf’s ears with the two forefingers of the right hand extended together, upright, on the left side of the head. (_Burton_.)

Place a hand on each side of the forehead, with two fingers pointing to the front to represent the narrow, sharp ears of the wolf. (_Marcy_ in _Prairie Traveler_, p. 215.)

Extend the index and second fingers of the right hand upward from the right side of the head. (_Arapaho_ II; _Cheyenne_ V; _Dakota_ VII, VIII; _Ponka_ II; _Pani_ I; _Comanche_ II.)

Right hand, as (N), is passed from the back part of the right side of the head, forward seven or eight inches. (_Dakota_ I.) “The Pani Indians are known as the _Shaved-heads_, _i.e._, leaving only the scalp locks on the head.”

First and second fingers of right hand, straight upward and separated, remaining fingers and thumb closed (as in N), like the ears of a small wolf. (_Dakota_ III.)

Place the closed right hand to the side of the temple, palm forward leaving the index and second fingers extended and slightly separated, pointing upward. This is ordinarily used, though, to be more explicit, both hands may be used. (_Kaiowa_ I; _Comanche_ III; _Ute_ I; _Apache_ II; _Wichita_ II.) For illustration see Fig. 336, facing page 531.

PEND D’OREILLE, or CALISPEL.

Make the motion of paddling a canoe. (_Kutine_ I.)

Both fists are held as if grasping a paddle vertically downward and working a canoe. Two strokes are made on each side of the body from the side backward. (_Shoshoni and Banak_ I.) Fig. 295.

PUEBLO.

Place the clinched hand back of the occiput as if grasping the queue, then place both fists in front of the right shoulder, rotating them slightly to represent a loose mass of an imaginary substance. Represents the large mass of hair tied back of the head. (_Arapaho_ II; _Cheyenne_ V.)

REE. See ARIKARA.

SAC, or SAUKI.

Pass the extended palm of the right hand over the right side of the head from front to back, and the palm of the left hand in the same manner over the left side of the head. (_Sac, Fox, and Kickapoo_ I.) “Shaved-headed Indians.”

SAHAPTIN, or NEZ PERCÉS.

The right index, back outward, passed from right to left under the nose. Piercing the nose to receive the ring. (_Creel_; _Dakota_ I.)

Place the thumb and forefinger to the nostrils. (_Kutine_ I.)

Close the right hand, leaving the index straight but flexed at right angles with the palm; pass it horizontally to the left by and under the nose. (_Comanche_ II.) “Pierced nose.” Fig. 296. This sign is made by the Nez Percés for themselves, according to Major Haworth. Information was received from Arapaho and Cheyenne Indians, who visited Washington in 1880, that this sign is also used to designate the _Caddos_, who practiced the same custom of perforating the nasal septum. The same informants also state that the _Shawnees_ are sometimes indicated by the same sign.

Pass the extended index, pointing toward the left, remaining fingers and thumb closed, in front of and across the upper lip, just below the nose. The second finger is also sometimes extended. (_Shoshoni and Banak_ I.) “From the custom of piercing the noses for the reception of ornaments.”

See p. 345 for remarks upon the signs for _Sahaptin._

SATSIKA. See BLACKFEET.

SELISH. See FLATHEAD.

SHEEPEATER. See under SHOSHONI.

SHAWNEE. See remarks under SAHAPTIN.

SHOSHONI, or SNAKE.

The forefinger is extended horizontally and passed along forward in a serpentine line. (_Long_.)

Right hand closed, palm down, placed in front of the right hip; extend the index and push it diagonally toward the left front, rotating it quickly from side to side in doing so. (_Absaroka_ I; _Shoshoni and Banak_ I.) “Snake.” Fig. 297.

Right hand, horizontal, flat, palm downward (W), advanced to the front by a motion to represent the crawling of a snake. (_Dakota_ III.)

With the right index pointing forward, the hand is to be moved forward about a foot in a sinuous manner, to imitate the crawling of a snake. Also made by the Arapahos. (_Dakota_ IV.)

Place the closed right hand, palm down, in front of the right hip; extend the index, and move it forward and toward the left, rotating the hand and finger from side to side in doing so. (_Kaiowa_ I; _Comanche_ II, III; _Apache_ II; _Wichita_ II.)

Make the motion of a serpent with the right finger. (_Kutine_ I.)

Close the right hand, leaving the index only extended and pointing forward, palm to the left, then move it forward and to the left. (_Pai-Ute_ I.) The rotary motion of the hand does not occur in this description, which in this respect differs from the other authorities.

----, Sheepeater. Tukuarikai.

Both hands, half closed, pass from the top of the ears backward, downward, and forward, in a curve, to represent a ram’s horns; then, with the index only extended and curved, place the hand above and in front of the mouth, back toward the face, and pass it downward and backward several times. (_Shoshoni and Banak_ I.) “Sheep,” and “to eat.”

SIHASAPA. See under DAKOTA.

SIOUX. See DAKOTA.

TENNANAH.

Right hand hollowed, lifted to mouth, and describing waving line gradually descending from right to left; left hand describing mountainous outline, one peak rising above the other. (_Kutchin_ I.) “Mountain-river-men.”

UTE.

“They who live on mountains” have a complicated sign which denotes “living in mountains,” and is composed of the signs SIT and MOUNTAIN. (_Burton_.)

Rub the back of the extended flat left hand with the extended fingers of the right, then touch some black object. Represents black skin. Although the same sign is generally used to signify _negro_, an addition is sometimes made as follows: place the index and second fingers to the hair on the right side of the head, and rub them against each other to signify _curly hair_. This addition is only made when the connection would cause a confusion between the “black skin” Indian (_Ute_) and negro. (_Arapaho_ II; _Cheyenne_ V.)

Left hand horizontal, flat, palm downward, and with the fingers of the right hand brush the other toward the wrist. (_Dakota_ III.)

Place the flat and extended left hand at the height of the elbow before the body, pointing to the front and right, palm toward the ground; then pass the palmar surface of the flat and extended fingers of the right hand over the back of the left from near the wrist toward the tips of the fingers. (_Kaiowa_ I; _Comanche_ III; _Apache_ II; _Wichita_ II.) “Those who use sinew for sewing, and for strengthening the bow.”

Indicate the color _black_, then separate the thumbs and forefingers of both hands as far as possible, leaving the remaining fingers closed, and pass upward over the lower part of the legs. (_Shoshoni_ and _Banak_ I.) “Black or dark leggings.”

WASAJI. See OSAGE.

WICHITA.

Indicate a circle over the upper portion of the right cheek, with the index or several fingers of the right hand. The statement of the Indian authorities for the above is that years ago the Wichita women painted spiral lines on the breasts, starting at the nipple and extending several inches from it; but after an increase in modesty or a change in the upper garment, by which the breast ceased to be exposed, the cheek has been adopted as the locality for the sign. (_Creel_; _Kaiowa_ I; _Comanche_ III; _Apache_ II; _Wichita_ II.)

Extend the fingers and thumb of the right hand, semi-closed, and bring the hand toward the face nearly touching it, repeating this several times as if going through the motion of tattooing. The Comanches call the Wichitas “Painted Faces”; Caddos call them “Tattooed Faces,” both tribes using the same sign. (_Comanche_ I.)

WYANDOT.

Pass the flat right hand from the top of the forehead backward over the head and downward and backward as far as the length of the arm. (_Wyandot_ I.) “From the manner of wearing the hair.”

PROPER NAMES.

WASHINGTON, CITY OF.

The sign for _go_ by closing the hand (as in type position B 1) and bending the arm; the hand is then brought horizontally to the epigastrium, after which both the hand and arm are suddenly extended; the sign for _house_ or _lodge_; the sign for _cars_, consisting of the sign for _go_ and _wagon_, _e.g._, both arms are flexed at a right angle before the chest; the hands then assume type position (L) modified by the index being hooked and the middle finger partly opened and hooked similarly; the hands are held horizontally and rotated forward side by side to imitate two wheels, palms upward; and the sign for _council_ as follows: The right arm is raised, flexed at elbow, and the hand brought to the mouth (in type position G 1, modified by being inverted), palm up, and the index being more open. The hand then passes from the mouth in jerks, opening and closing successively; then the right hand (in position S 1), horizontal, marks off divisions on the left arm extended. The sign for _father_ is briefly executed by passing the open hand down and from the loins, then bringing it erect before the body; then the sign for _cars_, making with the mouth the noise of an engine. The hands then raised before the eyes and approximated at points, as in the sign for _lodge_; then diverge to indicate _extensive_; this being followed by the sign for _council_. (_Oto and Missouri_ I.) “The home of our father, where we go on the puffing wagon to council.”

MISSOURI RIVER.

Make the sign for _water_ by placing the right hand upright six or eight inches in front of the mouth, back outward, index and thumb crooked, and their ends about an inch apart, the other fingers nearly closed; then move it toward the mouth, and then downward nearly to the top of the breast-bone, at the same time turning the hand over toward the mouth until the little finger is uppermost; and the sign for _large_ as follows: The opened right hands, palms facing, fingers relaxed and slightly separated, being at the height of the breast and about two feet apart, separate them nearly to arm’s length; and then rapidly rotate the right hand from right to left several times, its back upward, fingers spread and pointing forward to show that it is stirred up or muddy. (_Dakota_ IV.)

EAGLE BULL, a Dakota chief.

Place the clinched fists to either side of the head with the forefingers extended and curved, as in Fig. 298; then extend the left hand, flat, palm down, before the left side, fingers pointing forward; the outer edge of the flat and extended right hand is then laid transversely across the back of the left hand, and slid forward over the fingers as in Fig. 299. (_Dakota_ VI; _Arikara_ I.) “Bull and eagle--‘_Haliaëtus leucocephalus, (Linn.) Sav._’” In the picture-writing of the Moquis, Fig. 300 represents the eagle’s tail as showing the difference of color which is indicated in the latter part of the above gesture.

RUSHING BEAR, an Arikara chief.

Place the right fist in front of the right side of the breast, palm down; extend and curve the thumb and little finger so that their tips point toward one another before the knuckles of the remaining closed fingers, then reach forward a short distance and pull toward the body several times ratter quickly; suddenly push the fist, in this form, forward to arm’s length twice. (_Dakota_ VI; _Arikara_ I.) “Bear, and rushing.”

SPOTTED TAIL, a Dakota chief.

With the index only of the right hand extended, indicate a line of curve from the sacrum (or from the right buttock) downward, backward, and outward toward the right; then extend the left forefinger, pointing forward from the left side, and with the extended index draw imaginary lines transversely across the left forefinger. (_Absaroka_ I; _Shoshoni_ I; _Dakota_ VI, VII; _Arikara_ I.) “Tail, and spotted.”

STUMBLING BEAR, a Kaiowa chief.

Place the right fist in front of the right side of the breast, palm down; extend and curve the thumb and little finger so that their tips point toward one another before the knuckles of the remaining closed fingers; then place the left flat hand edgewise before the breast, pointing to the right; hold the right hand flat pointing down nearer the body; move it forward toward the left, so that the right-hand fingers strike the left palm and fall downward beyond the left. (_Kaiowa_ I.) “Bear, and stumble or stumbling.”

SWIFT RUNNER, a Dakota warrior.

Place the right hand in front of the right side, palm down; close all the fingers excepting the index, which is slightly curved, pointing forward; then push the hand forward to arm’s length twice, very quickly. (_Dakota_ VI; _Arikara_ I.) “Man running rapidly or swiftly.”

WILD HORSE, a Comanche chief.

Place the extended and separated index and second fingers of the right hand astraddle the extended forefinger of the left hand. With the right hand loosely extended, held as high as and nearly at arm’s length before the shoulder, make several cuts downward and toward the left. (_Comanche_ III.) “Horse, and prairie or wild.”

PHRASES.

PRESIDENT OF THE UNITED STATES; SECRETARY OF THE INTERIOR.

Close the right hand, leaving the thumb and index fully extended and separated; place the index over the forehead so that the thumb points to the right, palm toward the face; then draw the index across the forehead toward the right; then elevate the extended index, pointing upward before the shoulder or neck; pass it upward as high as the top of the head; make a short turn toward the front and pass it pointing downward toward the ground, to a point farther to the front and a little lower than at the beginning. (_Absaroka_ I; _Dakota_ VI, VII; _Shoshoni and Banak_ I; _Ute_ I; _Apache_ I.) “White man and chief.”

Make the sign for _white man_ (American), by passing the palmar surface of the extended index and thumb of the right hand across the forehead from left to right, then that for _chief_, and conclude by making that for _parent_ by collecting the fingers and thumb of the right hand nearly to a point and drawing them forward from the left breast. (_Kaiowa_ I; _Comanche_ III; _Apache_ II; _Wichita_ II.) “White man; chief; father.”

SECRETARY OF THE INTERIOR.

Draw the palmar side of the index across the forehead from left to right, resting the thumb upon the right temple, then make the sign for _chief_--the white chief, “Secretary;” then make the sign for _great lodge, council house_, by making the sign for _lodge_, then placing both hands somewhat bent, palms facing, about ten inches apart, and passing them upward from the waist as high as the face. (_Arikara_ I.)

WHERE IS YOUR MOTHER?

After placing the index into the mouth--_mother_, point the index at the individual addressed--_your_, then separate and extend the index and second fingers of the right hand; hold them, pointing forward, about twelve or fifteen inches before the face, and move them from side to side, eyes following the same direction--_I see_, then throw the flat right hand in a short curve outward to the right until the back points toward the ground--_not_, and look inquiringly at the individual addressed. (_Ute_ I.) “Mother your I see not; where is she?”

ARE YOU BRAVE?

Point to the person and make sign for _brave_, at same time looking with an inquiring expression. (_Absaroka_ I; _Shoshoni and Banak_ I.)

BISON, I HAVE SHOT A.

Move the open left hand, palm to the front, toward the left and away from the body slowly (motion of the buffalo when chased). Move right hand on wrist as axis, rapidly (man on pony chasing buffalo); then extend left hand to the left, draw right arm as if drawing a bow, snap the forefinger and middle finger of left hand, and thrust the right forefinger over the left hand. (_Omaha_ I.)

GIVE ME SOMETHING TO EAT.

Bring the thumb, index and second fingers to a point as if grasping a small object, the remaining fingers naturally extended, then place the hand just above the mouth and a few inches in front of it, and make repeated thrusts quickly toward the mouth several times; then place the naturally extended right hand nearly at arm’s length before the body, palm up, fingers pointing toward the front and left, and make a short circular motion with the hand, as in Fig. 301, bringing the outer edge toward the body as far as the wrist will permit, throwing the hand forward again at a higher elevation. The motion being at the wrist only. (_Absaroka_ I; _Dakota_ VII, VIII; _Comanche_ III.)

I WILL SEE YOU HERE AFTER NEXT YEAR.

Raise the right hand above the head (J 2), palm to the front, all the fingers closed except the index, hand slanting a little to backward, then move forward and downward toward the person addressed, describing a curve. (_Omaha_ I.)

YOU GAVE US MANY CLOTHES, BUT WE DON’T WANT THEM.

Lean forward, and, holding the hands concavo-convex, draw them up over the limbs severally, then cross on the chest as wrapping a blanket. The arms are then extended before the body, with the hands in type-position (W), to a height indicating a large pile. The right hand then sweeps outward, showing a negative state of mind. The index of right hand finally touches the chest of the second party and approaches the body, in position (I), horizontal. (_Oto and Missouri_ I.) “Something to put on that I don’t want from you.”

QUESTION. See also this title in EXTRACTS FROM DICTIONARY.

Hold the extended and flattened right hand, palm forward, at the height of the shoulder or face, and about fifteen inches from it, shaking the hand from side to side (at the wrist) as the arm is slightly raised, resembling the outline of an interrogation mark (_?_) made from below upward. (_Absaroka_ I; _Dakota_ V, VI, VII; _Hidatsa_ I; _Kaiowa_ I; _Arikara_ I; _Comanche_ II, III; _Pai-Ute_ I; _Shoshoni and Banak_ I; _Ute_ I; _Apache_ I, II; _Wichita_ II.)

---- What? What is it?

First attract the person’s notice by the sign for _attention_, viz: The right hand (T) carried directly out in front of the body, with arm fully extended and there moved sidewise with rapid motions; and then the right hand, fingers extended, pointing forward or outward, fingers joined, horizontal, is carried outward, obliquely in front of the right breast, and there turned partially over and under several times. (_Dakota_ I.)

---- What are you doing? What do you want?

Throw the right hand about a foot from right to left several times, describing an arc with its convexity upward, palm inward, fingers slightly bent and separated, and pointing forward. (_Dakota_ IV.)

---- When?

With its index extended and pointing forward, back upward, rotate the right hand several times to the right and left, describing an arc with the index. (_Dakota_ IV.)

---- What are you? _i.e._, What tribe do you belong to?

Shake the upright open right hand four to eight inches from side to side a few times, from twelve to eighteen inches in front of the chin, the palm forward, fingers relaxed and a little separated. (_Dakota_ IV.)

It must be remarked that in the three preceding signs there is no essential difference, either between themselves or between them and the general sign for QUESTION above given, which can be applied to the several special questions above mentioned. A similar remark may be made regarding several signs given below, which are printed in deference to collaborators.

Pass the right hand from left to right across the face. (_Kutine_ I.)

---- What do you want?

The arm is drawn to front of chest and the hand in position (N 1), modified by palms being downward and hand horizontal. From the chest center the hand is then passed spirally forward toward the one addressed; the hand’s palm begins the spiral motion with a downward and ends in an upward aspect. (_Oto_ I.) “To unwind or open.”

---- Whence come you?

First the sign for _you_, viz: The hand open, held upward obliquely, and pointing forward; then the hand extended open and drawn to the breast, and lastly the sign for _bringing_, as follows: The hand half shut, with the thumb pressing against the forefinger, being first moderately extended either to the right or left, is brought with a moderate jerk to the opposite side, as if something was pulled along by the hand. (_Dunbar_.)

---- Who are you? or what is your name?

The right or left hand approximates close to center of the body; the arm is flexed and hand in position (D), or a little more closed. From inception of sign near center of body the hand slowly describes the arc of a quadrant, and fingers unfold as the hand recedes. We think the proper intention is for the inception of sign to be located at the heart, but it is seldom truly, anatomically thus located. (_Oto_ I.) “To unfold one’s self or make known.”

---- Are you through?

With arms hanging at the side and forearms horizontal, place the fists near each other in front of body; then with a quick motion separate them as though breaking something asunder. (_Sahaptin_ I.)

---- Do you know?

Shake the right hand in front of the face, a little to the right, the whole arm elevated so as to throw the hand even with the face, and the forearm standing almost perpendicular. Principal motion with hand, slight motion of forearm, palm out. (_Sahaptin_ I.)

---- How far is it?

Sign for DO YOU KNOW? followed with a precise movement throwing right hand (palm toward face) to a position as far from body as convenient, signifying _far_; then with the same quick, precise motion, bring the hand to a position near the face--_near_. (_Sahaptin_ I.)

---- How will you go--horseback or in wagon?

First make the sign for DO YOU KNOW? then throw right hand forward--_go_ or _going_; then throw fore and middle fingers of right astride the forefinger of the left hand, signifying, _will you ride?_; then swing the forefingers of each hand around each other, sign of _wheel running_, signifying, _or will you go in wagon?_ (_Sahaptin_ I.)

---- How many?

After making the sign for _question_, touch the tips of as many of the extended and separated fingers of the left hand held in front of the body upright, with back outward, with the right index as may be necessary. (_Dakota_ I.) “Count them off to me--how many?”

Place the left hand carelessly before the breast, fingers extended and slightly separated, back to the front, then count off a few with the extended index, by laying down the fingers of the left, beginning at the little finger, as in Fig. 302. In asking the question, the sign for _question_ must precede the sign for _many_, the latter being also accompanied by a look of interrogation. (_Shoshoni and Banak_ I.)

---- Has he?

_Deaf-mute natural sign:_

Move to and fro the finger several times toward the person spoken of (_Larson_.)

---- Have you?

_Deaf-mute natural sign:_

Move the finger to and fro several times toward the person to whom the one is speaking. (_Larson_.)

---- Are you?

_Deaf-mute natural signs:_

Point to the person spoken to and slightly nod the head, with an inquiring look. (_Ballard_.)

Point with the forefinger, as if to point toward the second person, at the same time nod the head as if to say “yes.” (_Ziegler_.)

The following was obtained at Washington during the winter of 1880-’81 from Ta-taⁿ-ka Wa-kaⁿ (Medicine Bull), a Brulé Dakota chief, by Dr. W. J. HOFFMAN.

I AM GOING HOME IN TWO DAYS.

(1) Place the flat hands in front of and as high as the elbows, palms down, pass each hand across to the opposite side of the body, the right above the left crossing near the wrist at the termination of the gesture (_night_), repeat in quick succession--_nights_, (2) elevate the extended index and second finger of the right hand, backs to the front--_two_, (3) place the tips of the extended and joined fingers of the right hand against the breast--_I_, (4) after touching the breast as in the preceding, pass the extended index from the breast, pointing downward, forward nearly to arm’s length, and terminating by holding the hand but continuing the motion of the index until it points forward and upward--_am going to_, (5) throw the clinched right fist about six inches toward the earth at arm’s length after the completion of the preceding gesture--_my home_.

ANALYSIS.

Haⁿ-he´-pi | noⁿ´-pa | mi´-ye | ti-ya´-ta | wa-gle´-kta.
(1) | (2) | (3) | (5) | (4)
nights | two | I | my home | am going to.

It will be noticed that the gesture No. 4, “am going to,” was made before the gesture No. 5, “my home,” although the Dakota words pronounced were in the reverse order, showing a difference in the syntax of the gestures and of the oral speech in this instance. The other gestures, 1, 2, and 3, had been made deliberately, the Dakota word translating each being in obvious connection with the several gestures, but the two final words were pronounced rapidly together as if they could not in the mind of the gesturer be applied separately to the reversed order of the signs for them.

* * * * *

The same authority obtained the above sentence in Ponka and Pani, together with the following signs for it, from individuals of those tribes. Those signs agreed between each other, but differed from the Dakota, as will be observed, in the signs _to my house_, as signifying _to my home_.

(1) Touch the breast with the tips of the extended fingers--_I_. This precedes the signs for Nos. 2, 3, 4, and 5, which correspond to Nos. 1, 2, 3, and 4 of the Dakota; then follows: (6) place the tips of the extended fingers of the flat hands together, leaving the wrists about six inches apart--_lodge_, (7) and conclude by placing the clinched fists nearly at arm’s length before the body, the right several inches above the left, then throw them toward the ground--about six or eight inches--the fists retaining their relative positions--_my, mine_.

ANALYSIS.

The following is the Ponka sentence as given by the gesturer in connection with the several gestures as made:

.... | Naⁿ´-ba | jaⁿ ʞi | a-g¢e´ | ta miñ´-ke | ʇi | wi´-wi-a tĕ´-ʇa.
(1) | (3) | (2) | (4) | (5) |(6) | (7)

The following is the full sentence as spoken by Ponkas without regard to gesture, and its literal translation:

Naⁿ´-ba| jaⁿ | ʞĭ | a-g¢e´ | ta´ | miñ´-ke|
Two | night, sleep | if, when | I go homeward | will | I who |

ʇi | wi´-wi-ʇa | tè´-ʇa. | ..
lodge | my own | the, one, standing object, | to.

The Pani gestures were given with the accompanying words, viz:

| Pit´ ku-rĕt´ | ka´-ha | wi | ta-tukh´-ta
(1) | (3) | (2) | (4) | (5)
I | (In) two | nights | I | am going

a-ka´-ru | ru-rĕt´-i-ru.
(6) | (7)
house | to my.

The orthography in the above sentences, as in others where the original text is given (excepting the Dakota and Ojibwa), is that adopted by Maj. J. W. POWELL in the second edition of the _Introduction to the Study of Indian Languages_. _Washington_, 1880. The characters more particularly requiring explanation are the following, viz:

_¢_, as _th_ in _then_, _though_.

_ñ_, as _ng_ in _sing_, _singer_; Sp. _luengo_.

_ʞ_, an intermediate sound between _k_ and _g_ in _gig_.

_kh_, as the German _ch_, in _nacht_.

_ʇ_, an intermediate sound between _t_ and _d_.

Nasalized vowels are written with a superior _n_, thus: _aⁿ_, _eⁿ_.

The following phrases were obtained by the same authority from Antonito, son of Antonio Azul, chief of the Pimas in Arizona.

I AM HUNGRY, GIVE ME SOMETHING TO EAT.

(1) Touch the breast with the tips of the extended fingers of the right hand--_I_, (2) place the outer edge of the flat and extended right hand against the pit of the stomach, palm upward, then make a sawing motion from side to side with the hand--_hunger_, (3) place the right hand before the face, back upward, and fingers pointing toward the mouth, then thrust the fingers rapidly to and from the mouth several times--_eat_.

ANALYSIS.

Aⁿ-an´-t | pi´-hu-ki’um | .....
(1) | (2) | (3)
I (have) | hunger | eat.

The last sign is so intimately connected with that for hunger, that no translation can be made.

GIVE ME A DRINK OF WATER.

(1) Place the tips of the index and thumb together, the remaining fingers curved, forming a cup, then pass it from a point about six inches before the chin, in a curve upward, backward and downward past the mouth--_water_, (2) then place the flat right hand at the height of the elbow in front of or slightly to the right of the body, palm up, and in passing it slowly from left to right, give the hand a lateral motion at the wrist--_give me_.

ANALYSIS.

Shu´-wu-to | do´-i’.
(1) | (2)
water | give me.

The following was also obtained by Dr. W. J. HOFFMAN from Ta-taⁿ-ka Wa-kaⁿ, before referred to, at the time of his visit to Washington.

I AM GOING HOME.

(1) Touch the breast with the extended index--_I_, (2) then pass it in a downward curve, outward and upward toward the right nearly to arm’s length, as high as the shoulder--_am going (to)_, (3) and when at that point suddenly clinch the hand and throw it edgewise a short distance toward the ground--_my country_, _my home_. Fig. 303.

ANALYSIS.

Ma-ko´-ce mi-ta´-wa kin e-kta´ wa-gle´ kta.
(3) (2) (1)
Country ‖ my own ‖ the ‖ to ‖ I go home ‖ will.

DIALOGUES.

_TENDOY-HUERITO DIALOGUE._

The following conversation took place at Washington in April, 1880, between TENDOY, chief of the Shoshoni and Banak Indians of Idaho, and HUERITO, one of the Apache chiefs from New Mexico, in the presence of Dr. W. J. HOFFMAN. Neither of these Indians spoke any language known to the other, or had ever met or heard of one another before that occasion:

_Huerito._--WHO ARE YOU?

Place the flat and extended right hand, palm forward, about twelve inches in front of and as high as the shoulder, then shake the hand from side to side as it is moved forward and upward--_question, who are you?_ Fig. 304.

_Tendoy._--SHOSHONI CHIEF.

Place the closed right hand near the right hip leaving the index only extended, palm down; then pass the hand toward the front and left, rotating it from side to side--_Shoshoni_, Fig. 305; then place the closed hand, with the index extended and pointing upward, near the right cheek, pass it upward as high as the head, then turn it forward and downward toward the ground, terminating with the movement a little below the initial point--_chief_. Fig. 306.

_Huerito._--HOW OLD ARE YOU?

Clinch both hands and cross the forearms before the breast with a trembling motion--_cold_--_winter, year_, Fig. 307; then elevate the left hand as high as the neck and about twelve or fifteen inches before it, palm toward the face, with fingers extended and pointing upward; then, with the index, turn down one finger after another slowly, beginning at the little finger, until three or four are folded against the palm, and look inquiringly at the person addressed--_how many?_ See Fig. 302.

_Tendoy._--FIFTY-SIX.

Close and extend the fingers and thumbs of both hands, with the palms forward, five times--_fifty_; then extend the fingers and thumb of the left hand, close the right, and place the extended thumb alongside of and near the left thumb--_six_. Fig. 308.

_Huerito._--VERY WELL. ARE THERE ANY BUFFALO IN YOUR COUNTRY?

Place the flat right hand, pointing to the left, with the palm down, against the breast-bone; then move it forward and slightly to the right and in an upward curve; make the gesture rather slow and nearly to arm’s length (otherwise, _i.e._, if made hastily and but a short distance, it would only mean _good_)--_very good_, Fig. 309; place both closed hands to their respective sides of the head, palms toward the hair, leaving the forefingers curved--_buffalo_, see Fig. 298, p. 477; then reach out the fist to arm’s length toward the west, and throw it forcibly toward the ground for a distance of about six inches, edge downward--_country, away to the west_; then point the curved index rather quickly and carelessly toward the person addressed--_your_.

_Tendoy._--YES; MANY BLACK BUFFALO.

Pass the closed right hand, with the index partly flexed, to a position about eight inches before the right collar-bone, and, as the hand reaches that elevation, quickly close the index--_yes_; then make the same sign as in the preceding question for _buffalo_; touch the hair on the right side of the head with the palms of the extended fingers of the right hand--_black_; spread the curved fingers and thumbs of both hands, place them before either thigh, pointing downward; then draw them toward one another and upward as high as the stomach, so that the fingers will point toward one another, or may be interlaced--_many_. Fig. 310.

_Tendoy._--DID YOU HEAR ANYTHING FROM THE SECRETARY? IF SO, TELL ME.

Close the right hand, leaving the index and thumb widely separated, pass it by the ear from the back of the ear downward and toward the chin, palm toward the head--_hear_, see Fig. 316, p. 492; point to the individual addressed--_you_; close the hand again, leaving the index and thumb separated as in the sign for _hear_ and placing the palmar surface of the finger horizontally across the forehead, pointing to the left, allow the thumb to rest against the right temple; then draw the index across the forehead from left to right, leaving the thumb touching the head--_white man_; then place the closed hand, with elevated index, before the right side of the neck or in front of the top of the shoulder; pass the index, pointing upward, as high as the top of the head; turn it forward and downward as far as the breast--_chief_; pass the extended index, pointing up ward and forward, forward from the mouth twice--_talk_; then open and flatten the hand, palm up, outer edge toward the face, place it about fifteen inches in front of the chin, and draw it horizontally inward until the hand nearly touches the neck--_tell me_.

_Huerito._--HE TOLD ME THAT IN FOUR DAYS I WOULD GO TO MY COUNTRY.

Close the right hand, leaving the index curved; place it about six inches from the ear and move it in toward the external meatus--_told me, hear, I heard_, Fig. 311; with the right hand still closed, form a circle with the index and thumb by allowing their tips to touch; pass the hand from east to west at arm’s length--_day_; place the left hand before the breast, the fingers extended, and the thumb resting against the palm, back forward, and, with the index, turn down one finger after another, beginning at the little finger--_four_; touch the breast with the tips of the finger and thumb of the left hand collected to a point--_I_; drop the hand a short distance and move it forward to arm’s length and slightly upward until it points above the horizon--_go to_*; then as the arm is extended, throw the fist edgewise toward the ground--_my country_.

_Tendoy._--IN TWO DAYS I GO TO MY COUNTRY JUST AS YOU GO TO YOURS. I GO TO MINE WHERE THERE IS A GREAT DEAL OF SNOW, AND WE SHALL SEE EACH OTHER NO MORE.

Place the flat hands horizontally, about two feet apart, move them quickly in an upward curve toward one another until the right lies across the left--_night_, Fig. 312, repeat this sign--_two nights_ (literally _two sleeps hence_); point toward the individual addressed with the right hand--_you_; and in a continuous movement pass the hand to the right, _i.e._, toward the south, nearly to arm’s length--_go_; then throw the fist edgewise toward the ground at that distance--_your country_; then touch the breast with the tips of the fingers of the left hand--_I_; move the hand off slowly toward the left, _i.e._, toward the north to arm’s length--_go to_*; and throw the clinched hand toward the ground--_my country_; then hold both hands toward the left as high as the head, palms down, with fingers and thumbs pendent and separated; move them toward the ground two or three times--_rain_, Fig. 313; then place the flat hands horizontally to the left of the body about two feet from the ground--_deep_; (literally, _deep rain_) _snow_--and raise them until about three feet from the ground--_very deep--much_; place the hands before the body about twelve inches apart, palms down, with forefingers only extended and pointing toward one another; push them toward and from one another several times--_see each other_, Fig. 314; then hold the flat right hand in front of the breast, pointing forward, palm to the left, and throw it over on its back toward the right--_not, no more_.

EXPLANATORY NOTE.--Where the asterisks appear in the above dialogue the preposition _to_ is included in the gesture. After touching the breast for _I_, the slow movement forward signifies _going to_, and _country_ is signified by locating it at arm’s length toward the west, to the left of the gesturer, as the stopping-place, also _possession_ by the clinched fist being directed toward the ground. It is the same as for _my_ or _mine_, though made before the body in the latter signs. The direction of Tendoy’s hands, first to the south and afterwards to the north, was understood not as pointing to the exact locality of the two parts of the country, but to the difference in their respective climates.

_OMAHA COLLOQUY._

The following is contributed by Rev. J. OWEN DORSEY:

_Question._ FROM WHAT QUARTER IS THE WIND?

Raise the curved right hand, palm in, in front of the left shoulder. Draw in toward the body a little, then from the body several times in different directions.

_Answer._ FROM THAT QUARTER.

Hand as above; draw in towards the body _once_, and _farther_ with _emphasis_, according to the direction of the wind.

_BRULÉ DAKOTA COLLOQUY._

The following signs, forming a question and answer, were obtained by Dr. W. J. HOFFMAN, from Ta-taⁿ-ka Wa-kaⁿ (Medicine Bull), a Brulé Dakota chief who visited Washington during the winter of 1880-’81:

_Question._ WE WENT TO THE DEPARTMENT [OF THE INTERIOR], SHOOK HANDS WITH THE SECRETARY AND HAD A CONVERSATION WITH HIM, DID YOU HEAR OF IT?

(1) Extend and separate the thumb and index, leaving the remaining fingers closed, place the ball of the thumb against the temple above the outer corner of the eye, and the index across the forehead, the tip resting on the left temple, then draw the index across to the right until its tip touches the thumb--_white man_, Fig. 315; (2) Elevate the extended index before the shoulder, palm forward, pass it upward, as high as the head, and forming a short curve to the front, then downward again slightly to the front to before the breast and about fifteen inches from it--_chief_; (3) Fingers of both hands extended and separated; then interlace them so that the tips of the fingers of one hand protrude beyond the backs of those of the opposing one; hold the hands in front of the breast, pointing upward, leaving the wrists about six inches apart--_lodge_; (4) Place the left hand a short distance before the breast, palm down and slightly arched, fingers directed toward the right and front, then pass the flat and extended right hand forward, under and beyond the left, forming a downward curve, the right hand being as high as the left at the commencement and termination of the gesture--_enter, entered_; (5) Clasp the hands before the body, left uppermost--_shook hands, friendly_; (6) Place the flat right hand before the chin, palm up with fingers directed to the left, then pass the hand forward several times--_talk, talked to him_; (7) Reverse this motion, beginning away from the body, drawing the hand edgewise toward the chin several times--_talked to me_; (8) Separate the extended thumb and index as far as possible, leaving the remaining fingers closed, place the hand about six inches opposite the right ear, palm toward the head, then pass it in a curve forward and downward, terminating at the height of the elbow--_hear, heard_; (9) then in a continuous movement direct the extended index at the individual addressed, the face expressing a look of inquiry--_you_.

ANALYSIS.

Wa-śi´-ćuⁿ i-taⁿ-caⁿ ti-el´ ti´-ma-hel
(1) ‖ (2) ‖ (3) ‖
White man | chief | lodge in | lodge within |

unk-i´-pi na
(4) ‖
we were at that place | and |

na´-pe-uⁿ-za-pi na ki-ci wo-un-gla-ka-pi
(5) ‖ (6,7) ‖
hand we hold it, | and | to each other | we talk |
take hold of

kiⁿ | na-ya-ḣoⁿ-hu-o
(8,9)
the thing | you hear it ?

It will be observed that the interrogation point is placed under the last syllable, hu-o, the latter implying a question, though the gesture was not made to accompany it, the gestures for _hear_ and _you_, with a look of inquiry, being deemed sufficient to express the desire on the part of the speaker.

_Answer._ YES, I HEARD OF IT, BUT DID NOT SEE IT.

(1) Hold the naturally closed hand before the right side of the breast or shoulder, leaving the index and thumb loosely extended, then, as the hand is thrown downward and forward, bring the index against the inner side of the thumb--_yes_. (2) Repeat gesture No. 8--_heard_, Fig. 316; (3) pass the extended index forward from the right eye--_saw_; (4) then in a continuous motion extend all the fingers so as to place the flat hand edgewise, and pointing forward about twelve inches before the right side of the breast, and throw it outward and slightly downward--_no, not_.

ANALYSIS.

Ha-u | na-wa´-ḣoⁿ | tka | waⁿ-mla´-ke | śni
(1) | (2) | | (3) | (4)
Yes, | I heard | (but) | I saw it. | not.

_DIALOGUE BETWEEN ALASKAN INDIANS._

The following introductory notes are furnished by Mr. IVAN PETROFF, who contributes the Dialogue:

It has been repeatedly stated that among the natives of Alaska no trace of gesture or sign language can be found. The universal spread of the Russian language in former times as a medium of trade and general intercourse has certainly prevented observations of this primitive linguistic feature in all the vast regions visited by the Russians. On the other hand, the homogeneous elements of the Innuit tongue, spoken along the whole seacoast from the Arctic to the Alaskan Peninsula, and the Island of Kadiak, has, to a great extent, abolished all causes for the employment of sign language between tribes in their mutual intercourse. Basing their opinions upon what they saw while touching upon the coast here and there, even the acknowledged authorities on Alaskan matters have declared that sign language did not and could not exist in all that country. Without entering into any lengthened dispute upon this question, I venture to present in the subjoined pages a succinct account of at least one instance where I saw natives of different tribes converse with each other only by means of signs and gestures within the boundaries of Alaska.

In the month of September, 1866, there arrived on the Lower Kinnik River, a stream emptying its waters into Cook’s Inlet, two Indians from a distant region, who did not speak the Kenaitze language. The people of the settlement at which the strangers made their first appearance were equally at a loss to understand the visitors. At last a chief of great age, bearing the name of Chatidoolts (mentioned by Vancouver as a youth), was found to be able to interpret some of the signs made by the strangers, and after a little practice he entered into a continued conversation with them in rather a roundabout way, being himself blind. He informed me that it was the second or third time within his recollection that strangers like those then present had come to Kinnik from the northeast, but that in his youth he had frequently “talked with his hands” to their visitors from the west and east. He also told me that he had acquired this art from his father, who, as the old man expressed himself, had “seen every country, and spoken to all the tribes of the earth.” The conversation was carried on with the help of the old man’s sons, who described to their blind parent the gestures of the strangers, and were instructed in turn by him with what gestures to reply.

This being an entirely new experience to me I at once proceeded to carefully make notes of the desultory talk, extending over several days. My object, primarily, was to make use of the signs for purposes of trade in the future.

The notes thus obtained contain a narrative of the two strangers, interpreted to me at the time by Chatidoolts. I shall present each sign or sentence as I noted it at the time, with only casual reference to that incomplete and frequently erroneous interpretation.

The two Indians wore the pointed hunting shirt of tanned moose-skin, ornamented with beads and fringes which is still common to the Kutchin tribes. They were not tattooed, but ears and noses were encumbered with pendants of dentalium and a small red glass bead. Their feet were clothed in moccasins. One of them had a rifle of English manufacture, and his companion carried two huge knives, one of them of copper evidently of native manufacture.

(1) _Kenaitze._--Left hand raised to height of eye, palm outward, moved several times from right to left rapidly; fingers extended and closed; pointing to strangers with left hand. Right hand describes a curve from north to east--_Which of the northeastern tribes is yours?_

(2) _Tennanah._--Right hand, hollowed, lifted to mouth, then extended and describing waving line gradually descending from right to left. Left hand describing mountainous outline, apparently one peak rising above the other, said by Chatidoolts to mean--_Tenan-tnu-kohtana_, _Mountain-river-men_.

(3) _K._--Left hand raised to height of eye, palm outward, moved from right to left, fingers extended. Left index describes curve from east to west. Outline of mountain and river as in preceding sign.--_How many days from Mountain-river?_