Chapter XXIX: Front Matter (29)

(105) Dropped the finger perpendicularly downward, following the movement with the eye--_bottom_.

(106) Passed the flat hand, palm down, from side to side in a smooth and horizontal movement--_smooth_.

(107) Made the sign for _stone, rock_, as follows: With the back of the arched right hand (H) strike repeatedly in the palm of the left, held horizontal, back outward, at the height of the breast and about a foot in front, the ends of the fingers pointing in opposite directions.

(108) Repeated No. 100--_anchor_.

(109) Dragged the curved fore and middle fingers over the back of the extended left--_dragging_.

(110) Waved the left--bent at the wrist, back outward--forward and upward from body, extending the arm to full length, at the same time inclining and pushing forward the head, and repeated the gesture more emphatically--_trying again and again_.

(111) Waved both hands--backs outward, fingers slightly joined, tips facing each other and closely approximated in front of breast--forward and toward their respective sides a short distance, turning the palms upward during the movement, thumb and fingers being extended and widely separated toward the last. At the same time he inclined the head to one side, face expressing disappointment--_all in vain_.

(112) Repeated No. 80--_Let us start anew!_

(113) Repeated No. 86--_paddling_.

(114) Repeated the preceding gesture, executing the movement only once very emphatically--_vigorously_.

(115) Waved the finger toward the place of the setting sun, following the direction with the eye--_day is near its close_.

(116) Repeated No. 69, more emphatically--_feeling very cold_.

(117) Repeated No. 70--_Ga-bi-wa-bi-ko-ke_.

(118) Made sign for _without_, dropping the hands powerless at the sides, with a corresponding movement of head--_exhausted_.

(119) Pointed with finger toward the light-house and drawing back the finger a little, pushed it forward in the same direction, fully extending the arm--_that distance_, _i.e._, _one mile beyond light-house_.

(120) Elevated both hands to height of shoulder, fingers extended toward the right, backs upward, moving them horizontally forward--left foremost--with an impetuous motion toward the last--_drifted out_.

(121) Repeated No. 86, executing the movement a series of times without interruption and very energetically--_paddling steadily and vigorously_.

(122) Pointed with the left forefinger to his breast--_I myself_.

(123) Waved the thumb of the same hand over to left side without interrupting motion of hand--_and Sabadis_.

(124) Moved the extended left--back upward, fingers slightly joined--toward left side, and downward a few inches--_shore_.

(125) Elevated it to level of eyes, fingers joined and extended, palm toward the right, approaching it toward the face by a slow interrupted movement--_drawing nearer and nearer_.

(126) Drawing a deep breath--_relieved_.

(127) Repeated No. 86 very emphatically--_paddling with increased courage and vigor_.

(128) Gazed and pointed northeastward, shading the eyes with the hand, at the same time pushing the left--bent downward at wrist, palm backward--forward in that direction, arm fully extended, fingers separated and pointing ahead at termination of motion--_out there at a great distance_.

(129) Made a lateral movement with the hand flat and extended over the field of ice in front of him--_the ice-field_.

(130) Described a series of waves with the flat and extended left, back upward, horizontally outward--_sea getting turbulent_.

(131) Joyously flourished the hand above head, while pronouncing the word _ke-ya-bi_--_only yet_.

(132) Pointed the finger toward the upturned root of a tree a few yards off, thence carrying it forward directed it toward the shore in front--_a few yards from shore_.

(133) Pointing toward the sun first, he placed palms of both hands in opposition vertically, a space of only an inch or two intervening, with a glance sideways at the height thus indicated--_the sun just setting_.

(134) Made three vigorous strokes with the imaginary paddle--_three more paddle-strokes_.

(135) Moved both hands (flat and extended, backs upward) evenly and horizontally toward the left, terminating the movement by turning hands almost perpendicularly upward at wrist, thus arresting them suddenly--_the ice-raft runs up against the shore_.

(136) Lastly threw up the hand perpendicularly above head, and bringing it down, placed the palm gently over the heart with an air of solemnity--_we are saved_.

_Free translation of the story._

Many years ago--my hair, then black and smooth, has since turned gray; I was then in the prime of life; you, I suppose, were a young lad at that time--the following incident occurred to me:

Yonder on the ice, two miles eastward, I was one day fishing in company with two others, the old Gabiwabikoke and his son John Baptist. It was about ten o’clock in the morning--a fresh breeze from the southwest had previously been getting up--when the hook-line which I was playing up and down began to take an oblique course as though it were moved by a current. Surprised, I looked up and around me. When glancing toward the south I saw a dark streak stretching from shore to shore across the bay; the ice had parted and the wind was carrying it out toward the open lake. In an instant I had wound up my hook-line, picked up my hatchet and snow-shoes, which I put on my feet, and hurried--the others following my example--toward the nearest point of land, yonder where the light-house stands. The wind was increasing and we traveled as fast as we could. There we arrived at the very edge of the ice, a streak of water about one hundred yards in width extending northward along the shore as far as we could see. What to begin with, nothing but a single hatchet? We were in a bad situation. Well, something had to be done. I measured off a square piece on the ice and began cutting it off with the hatchet, a hard and tedious labor. The ice was only eight inches thick, but slush and water covered it to the depth of a foot. I soon had my mittens and trowsers wringing wet and began to feel cold and tired. The old Gabiwabikoke was in a worse state than I. His son next took the hatchet and we all worked by turns. It was about two o’clock in the afternoon when we finished our work. With the help of our snow-shoes (stemming their tail-ends against the edge of the solid ice), we succeeded in pushing off our raft. Turning our snow-shoes the other way (using their tails as handles), we commenced paddling with them toward the shore. It was a very slow progress, as the wind drifted us outward continually. John Baptist managed to twist our three hook-lines into a strong cord, and tying the hooks together in the shape of an anchor, he threw it out toward the shore. Hauling in the line the hooks dragged over the smooth rock bottom and would not catch. Repeated trials were of no avail. We all resumed our former attempt and paddled away with increased energy. The day was drawing near its close, and we began to feel the cold more bitterly. Gabiwabikoke was suffering badly from its effects and was entirely played out. We had already drifted more than a mile beyond the light-house point. John Baptist and I continued paddling steadily and vigorously, and felt relieved and encouraged when we saw the shore draw near and nearer. The ice-field, by this time, was miles away to the northeast, and a sea was getting up. At last, just when the sun was setting, only a few yards separated us from the shore; three more paddle-strokes and our raft ran up against the beach. We were safe.

_The oral part of the story in the language of the narrator, with a literal translation into English._

(1) _Meⁿ´wija_
a long time ago

(2) _aw ninisis´san_
this my hair

(3) _me´gwa giijina´gwak tibi´shko aw_
while it looked like that

(4) _me´gwa gimashkaw´isian_
while I possessed strength

(5) _kin dash_
you and (_i.e._, and you)

(6) _ga´nabatch kikwiwi´seⁿsiwina´ban_
perhaps (probably) were a boy

(7) _mi´iw_
very well

(8)-(10) _iwe´di_
there

(11)(12) _nin be´jig_
I one

(13) _mi´nawa_
again (furthermore)

(14) _Gabiwa´bikoke_
“The Miner”

(15) _akiweⁿ´si_
old man

(16) Expressed by gesture only.

(17) The same as No. 13.

(18) _ogwis´san ga´ie, Sabadis_
his son too, John Baptist.

(19) _mi minik´_
so many

(20)(21) Gestures only.

(22) _mi wa´pi_
thus far, _i.e._, at that time.

(23) _we´ai gion´din_
then the wind blew from

(24) _me´gwa nin wewe´banabina´ban_
while I was (in the act of) fishing with the hook

_nin´goting gonin´gotchi_
at one time somewhere (out of its course)

_oda´bigamo nimigis´skane´ab_
was drawn my hook line

(25) _a´nin ejiwe´bak?_
how it happens?

(26) Gesture only.

(27) _taai´!_
ho!

(28) _mi´gwam_
the ice

(29) _ma´dja_
goes

(30)(31) Gestures only.

(32) _we´wib_
quickly

(33)(34) Gestures only.

(35) _wagak´wadŏⁿs_
hatchet

(36) (37) Gestures only.

(38) (39) _nin bita´gime_
I put on snowshoes

(40) _win madja´min_
we go (start)

(41) Gestures only.

(42) (43) _mamaw´e_
together

(44) Gesture only.

(45) _esh´kam ki´tchi no´din_
more big wind

(46) Gesture only.

(47) _mi ja´igwa gima´djishkad_ (_i.e._, _mi´gwam_)
already has moved off (_i.e._, the ice)

(48) (49) Gestures only.

(50) _mi´wapi_
thus far, _i.e._, at such a distance

(51) Gesture only.

(52) _a´nin dash gediji´tehigeiang?_
how (_i.e._, what) shall we do?

(53) (54) _mi e´ta be´jigwang wagak´wadŏⁿs_
only one hatchet

(55) _ge´get gisan´agissimin_
indeed we are badly off.

(56) _haw! bak´wewada mi´gwam!_
well! (hallo!) let us cut the ice!

(57) (58) (59) Gestures only.

(60) _sa´nagad_
it is bad (hard)

(61) _mi epi´tading_
so it is thick (so thick is it)

(62) Gesture only.

(63) _mi dash mi´nawa minik´_
that again much (that much again)

(64) _nibi´ gon ga´ie_
water snow too (water and snow)

(65) _nimidjik a´wanag_
my mittens

(66) _a´pitchi_
very much

(67) _nindas´san gaie_
my trowsers two

(68) Gestures only.

(69) _nin gi´katch ja´igwa_
I feel cold already

(70) _aw sa kiweⁿ´si_
the old man

(71) _nawatch´ win´_
more yet he

(72) Gesture only.

(73) _nind aie´kos ja´igwa_
I am tired already

(74) Gesture only.

(75) _Sa´badis_
John Baptist

(76) _memesh´kwat kaki´na_
by turns all

(77) Gesture only.

(78) _wi´ka ga´ishkwanawo´kweg_
late in the afternoon

(79) _mi gibakwewangid_
now it is cut loose

(80) _haw!_
well! (ho!)

(81) _mama´we_
together

(82) Gesture only.

(83) _a´gimag_
snowshoes

(84) _ma´djishka_
it is moving

(85)-(87) Gestures only.

(88) _aga´wa ma´djishkca_
scarcely it moves (very little)

(89) _no´din_
wind

(90) Gesture only.

(91) _Sa´badis_
John Baptist

(92) _migiss´kaneyab_
hook-line

(93) (94) _oginisswa´biginan_
he twisted three cords together

(95)-(98) Gestures only.

(99) _oginisso´bidonan_ (_i.e._, _migaskanan_)
he tied together three (_i.e._, hooks)

(100) Gesture only.

(101) _ogiaba´gidonan dash_
he threw it out

(102) Gesture only.

(103) _owikobi´donan_
he wants to draw it in

(104) _kawes´sa_
in vain (“no go”)

(105)-(108) Gestures only.

(109) _ka´win sagakwidis´sinon_
(not) it don’t catch on the rock-bottom

(110) _mi´nawa--mo´jag_
again--often (repeatedly)

(111) The same as No. 104.

(112) The same as No. 80.

(113) Gesture only.

(114) _e´nigok_
vigorously

(115) _ja´igwa ona´kwishi_
already evening

(116) _esh´kam kis´sina_
more cold (getting colder)

(117) The same as No. 70.

(118) _mi ja´igwa gianiji´tang_
already he has given up

(119) _was´sa ja´igwa_
far already

(120) _niwebas´himin_
we have drifted out

(121) Gesture only.

(122) (123) _mi´sa e´ta mij´iang_
(now) only we are two

(124) Gesture only.

(125) _ja´igwa tehi´gibig_
already near to shore

(126) _mi ja´igwa anibonen´damang_
now we catch new spirits

(127) _esh´kam nigijijaw´isimin_
more we are strong
(_i.e._, our strength and courage increases)

(128) (129) _e-eh! was´sa ja´igwa´ mi´gwam!_
oh! far already the ice!

(130) _ja´igwa_
already

(131) _ke´abi_
yet

(132) _go´mapi_
so far perhaps

(133) _ge´ga bangi´shimo_
nearly sundown

(134) Gesture only.

(135) _mi gibima´jagang_
we have landed

(136) _mi gibima´disiang_
we have saved our lives.

DISCOURSES.

_ADDRESS OF KIN CHĒ-ĔSS._

The following is the farewell address of KIN CHĒ-ĔSS (Spectacles), medicine-man of the Wichitas, to Rev. A. J. HOLT, missionary, on his departure from the Wichita Agency, in the words of the latter:

He placed one hand on my breast, the other on his own, then clasped his two hands together after the manner of our congratulations--_We are friends_, Fig. 320. He placed one hand on me, the other on himself, then placed the first two fingers of his right hand between his lips--_We are brothers_. He placed his right hand over my heart, his left hand over his own heart, then linked the first fingers of his right and left hands--_Our hearts are linked together_. See Fig. 232, p. 386. He laid his right hand on me lightly, then put it to his mouth, with the knuckles lightly against his lips, and made the motion of flipping water from the right-hand forefinger, each flip casting the hand and arm from the mouth a foot or so, then bringing it back in the same position. (This repeated three or more times, signifying _talk_ or _talking_.) Fig. 321. He then made a motion with his right hand as if he were fanning his right ear; this repeated. He then extended his right hand with his index finger pointing upward, his eyes also being turned upward--_You told me of the Great Father_. Pointing to himself, he hugged both hands to his bosom, as if he were affectionately clasping something he loved, and then pointed upward in the way before described--_I love him_ (the Great Father). Laying his right hand on me, he clasped his hands to his bosom as before--_I love you_. Placing his right hand on my shoulder, he threw it over his own right shoulder as if he were casting behind him a little chip, only when his hand was over his shoulder his index finger was pointing behind him--_You go away_. Pointing to his breast, he clinched the same hand as if it held a stick, and made a motion as if he were trying to strike something on the ground with the bottom of the stick held in an upright position--_I stay_, or _I stay right here_, Fig. 322.

Placing his right hand on me, he placed both his hands on his breast and breathed deeply two or three times, then using the index finger and thumb of each hand as if he were holding a small pin, he placed the two hands in this position as if he were holding a thread in each hand and between the thumb and forefinger of each hand close together, and then let his hands recede from each other, still holding his fingers in the same position, as if he were letting a thread slip between them until his hands were two feet apart--_You live long time_, Fig. 323. Laying his right hand on his breast, then extending his forefinger of the same hand, holding it from him at half-arm’s length, the finger pointing nearly upward, then moving his hand, with the finger thus extended, from side to side about as rapidly as a man steps in walking, each time letting his hand get farther from him for three or four times, then suddenly placing his left hand in a horizontal position with the fingers extended and together so that the palm was sidewise, he used the right-hand palm extended, fingers together, as a hatchet, and brought it down smartly, just missing the ends of the fingers of the left hand, Fig. 324. Then placing his left hand, with the thumb and forefinger closed, to his heart, he brought his right hand, fingers in the same position, to his left, then, as if he were holding something between his thumb and forefinger, he moved his right hand away as if he were slowly casting a hair from him, his left hand remaining at his breast, and his eyes following his right--_I go about a little while longer, but will be cut off shortly and my spirit will go away_ (or will die). Placing the thumbs and forefingers again in such a position as if he held a small thread between the thumb and forefinger of each hand, and the hands touching each other, he drew his hands slowly from each other, as if he were stretching a piece of gum-elastic; then laying his right hand on me, he extended the left hand in a horizontal position, fingers extended and closed, and brought down his right hand with fingers extended and together, so as to just miss the tips of the fingers of his left hand; then placing his left forefinger and thumb against his heart, he acted as if he took a hair from the forefinger and thumb of his left hand with the forefinger and thumb of the right, and slowly cast it from him, only letting his left hand remain at his breast, and let the index finger of the right hand point outward toward the distant horizon--_After a long time you die_. When placing his left hand upon himself and his right hand upon me, he extended them upward over his head and clasped them there--_We then meet in heaven_. Pointing upward, then to himself, then to me, he closed the third and little finger of his right hand, laying his thumb over them, then extending his first and second fingers about as far apart as the eyes, he brought his hand to his eyes, fingers pointing outward, and shot his hand outward--_I see you up there_. Pointing to me, then giving the last above-described sign of _look_, then pointing to himself, he made the sign as if stretching out a piece of gum-elastic between the fingers of his left and right hands, and then made the sign of _cut-off_ before described, and then extended the palm of the right hand horizontally a foot from his waist, inside downward, then suddenly threw it half over and from him, as if you were to toss a chip from the back of the hand (this is the negative sign everywhere used among these Indians)--_I would see him a long time, which should never be cut off_, _i.e._, _always._

Pointing upward, then rubbing the back of his left hand lightly with the forefinger of his right, he again gave the negative sign--_No Indian there_ (in heaven). Pointing upward, then rubbing his forefinger over the back of my hand, he again made the negative sign--_No white man there_. He made the same sign again, only he felt his hair with the forefinger and thumb of his right hand, rolling the hair several times between the fingers--_No black man in heaven_. Then rubbing the back of his hand and making the negative sign, rubbing the back of my hand and making the negative sign, feeling of one of his hairs with the thumb and forefinger of his right hand, and making the negative sign, then using both hands as if he were reaching around a hogshead, he brought the forefinger of his right hand to the front in an upright position after their manner of counting, and said thereby--_No Indian, no white man, no black man, all one_. Making the “hogshead” sign, and that for _look_, he placed the forefinger of each hand side by side pointing upward--_All look the same_, or _alike_. Running his hands over his wild Indian costume and over my clothes, he made the “hogshead” sign, and that for _same_, and said thereby--_All dress alike there_. Then making the “hogshead” sign, and that for _love_, (hugging his hands), he extended both hands outward, palms turned downward, and made a sign exactly similar to the way ladies smooth a bed in making it; this is the sign for _happy_--_All will be happy alike there_. He then made the sign for _talk_ and for _Father_, pointing to himself and to me--_You pray for me_. He then made the sign for _go away_, pointing to me, he threw right hand over his right shoulder so his index finger pointed behind him--_You go away_. Calling his name he made the sign for _look_ and the sign of _negation_ after pointing to me--_Kin Chē-ĕss see you no more_.

Fig. 322, an illustration in the preceding address, also represents a common gesture for _sit down_, if made to the right of the hip, toward the locality to be occupied by the individual invited. The latter closely corresponds to an Australian gesture described by Smyth (_The Aborigines of Victoria_, _London_, 1878, Vol. II, p. 308, Fig. 260), as follows: “_Minnie-minnie_ (wait a little). It is shaken downwards rapidly two or three times. Done more slowly towards the ground, it means ‘Sit down.’” This is reproduced in Fig. 325.

_TSO-DI-A´-KO’S REPORT._

The following statement was made to Dr. W. J. HOFFMAN by TSO-DI-A´-KO (Shaved-head Boy), chief of the Wichitas in Indian Territory, while on a visit to Washington, D.C., in June 1880.

The Indian being asked whether there was any timber in his part of the Territory, replied in signs as follows:

(1) Move the right hand, fingers loosely extended, separated and pointing upward, back to the front, upward from the height of the waist to the front of the face--_tree_ (for illustration see Fig. 112, p. 343); repeat this two or three times--_trees_; (2) then hold the hand, fingers extended and joined, pointing upward, with the back to the front, and push it forward toward different points on a level with the face--_standing at various places_; (3) both hands, with spread and slightly curved fingers, are held about two feet apart, before the thighs, palms facing, then draw them toward one another horizontally and gradually upward until the wrists cross, as if grasping a bunch of grass and pulling it up--_many_; (4) point to the southwest with the index, elevating it a little above the horizon--_country_; (5) then throw the fist edgewise toward the surface, in that direction--_my, mine_; (6) place both hands, extended, flat, edgewise before the body, the left below the right, and both edges pointing toward the ground a short distance to the left of the body, then make repeated cuts toward that direction from different points, the termination of each cut ending at nearly the same point--_cut down_, Fig. 326; (7) hold the left hand with the fingers and thumb collected to a point, directed horizontally forward, and make several cutting motions with the edge of the flat right hand transversely by the tips of the left, and upon the wrist--_cut off the ends_; (8) then cut upon the left hand, still held in the same position, with the right, the cuts being parallel to the longitudinal axis of the palm--_split_; (9) both hands closed in front of the body, about four inches apart, with forefingers and thumbs approximating half circles, palms toward the ground, move them forward so that the back of the hand comes forward and the half circles imitate the movement of wheels--_wagon_, Fig. 327; (10) hold the left flat hand before the body, pointing horizontally forward, with the palm down, then bring the right flat hand from the right side and slap the palm upon the back of the left several times--_load upon_, Fig. 328; (11) partly close the right hand as if grasping a thick rod, palm toward the ground, and push it straight forward nearly to arm’s length--_take_; (12) hold both hands with fingers naturally extended and slightly separated nearly at arm’s length before the body, palms down, the right lying upon the left, then pass the upper forward and downward from the left quickly, so that the wrist of the right is raised and the fingers point earthward--_throw off_; (13) cut the left palm repeatedly with the outer edge of the extended right hand--_build_; (14) hold both hands edgewise before the body, palms facing, spread the fingers and place those of one hand into the spaces between those of the left, so that the tips of one protrude beyond the backs of the fingers of the other--_log house_, see Fig. 253, p. 428; (15) then place the flat right hand, palm down and fingers pointing to the left, against the breast and move it forward, and slightly upward and to the right--_good_.

ANALYSIS OF THE FOREGOING.

[There is] much | timber | [in] my | country |
(3) (1,2) (5) (4)

[of which I] cut down [some], | trimmed, | split, |
(6) (7) (8)

loaded it upon | a wagon [and] | took it away, |
(10) (9) (11)

[where I] threw [it] off | [and] built | [a] good | house | .
(12) (13) (15) (14)

NOTES.--As will be seen, the word _timber_ is composed of signs No. 1 and 2, signifying _trees standing_. Sign No. 3, for _many_, in this instance, as in similar other examples, becomes _much_. The word “in,” in connection with _country_ and _my_, is expressed by the gesture of pointing (passing the hand less quickly than in ordinary sign language) before making sign No. 5. That sign commonly given for _possession_, would, without the prefix of indication, imply _my country_, and with that prefix signifies _in my country_. Sign No. 7, _trimmed_, is indicated by chopping off the ends, and facial expression denoting _satisfaction_. In sign Nos. 11 and 12 the gestures were continuous, but at the termination of the latter the narrator straightened himself somewhat, denoting that he had overcome the greater part of the labor. Sign No. 14 denotes _log-house_, from the manner of interlacing the finger-ends, thus representing the corner of a log-house, and the arrangement of the ends of the same. _Indian lodge_ would be indicated by another sign, although the latter is often used as an abbreviation for the former, when the subject of conversation is known to all present.

_LEAN WOLF’S COMPLAINT._

The following remarks were obtained by Dr. W. J. HOFFMAN from TCE-CAQ-A-DAQ-A-QIC (Lean Wolf), chief of the Hidatsa Indians of Dakota Territory, who visited Washington in 1880:

FOUR YEARS AGO THE AMERICAN PEOPLE AGREED TO BE FRIENDS WITH US, BUT THEY LIED. THAT IS ALL.

(1) Place the closed hand, with the thumb resting over the middle of the index, on the left side of the forehead, palmar side down, then draw the thumb across the forehead to the right, a short distance beyond the head--_white man_, American, Fig. 329.

(2) Place the naturally extended hand, fingers and thumb slightly separated and pointing to the left, about fifteen inches before the right side of the body, bringing it to within a short distance--_with us_, Fig. 330.

(3) Extend the flat right hand to the front and right as if about to grasp the hand of another individual--_friend, friends_, Fig. 331. For remarks connected with this sign see pp. 384-386.

(4) Place the flat right hand, with fingers only extended, back to the front, about eighteen inches before the right shoulder--_four_ [years], Fig. 332.

(5) Close the right hand, leaving the index and second fingers extended and slightly separated, place it, back forward, about eight inches before the right side of the body, and pass it quickly to the left in a slightly downward curve--_lie_, Fig. 333.

(6) Place the clinched fists together before the breast, palms down, then separate them in a curve outward and downward to their respective sides--_done, finished, “that is all”_, Fig. 334.

SIGNALS.

The collaborators in the work above explained have not generally responded to the request to communicate material under this head. It is, however, hoped that by now printing some extracts from published works and the few contributions recently procured, the attention of observers will be directed to the prosecution of research in this direction.

The term “signal” is here used in distinction from the signs noted in the DICTIONARY, extracts from which are given above, as being some action or manifestation intended to be seen at a distance, and not allowing of the minuteness or detail possible in close converse. Signals may be executed, first, exclusively by bodily action; second, by action of the person in connection with objects, such as a blanket, or a lance, or the direction imparted to a horse; third, by various devices, such as smoke, fire or dust, when the person of the signalist is not visible. When not simply intended to attract attention they are generally conventional, and while their study has not the same kind of importance as that of gesture signs, it possesses some peculiar interest.

SIGNALS EXECUTED BY BODILY ACTION.

Some of these are identical, or nearly so, with the gesture signs used by the same people.

ALARM. See NOTES ON CHEYENNE AND ARAPAHO SIGNALS, _infra_.

ANGER.

Close the hand, place it against the forehead, and turn it back and forth while in that position. (Col. R. B. Marcy, U.S.A., _Thirty Years of Army Life on the Border_, _New York_, 1866, p. 34.)

COME HERE.

The right hand is to be advanced about eighteen inches at the height of the navel, horizontal, relaxed, palm downward, thumb in the palm; then draw it near the side and at the same time drop the hand to bring the palm backward. The farther away the person called is, the higher the hand is raised. If very far off, the hand is raised high up over the head and then swung forward, downward, and backward to the side. (_Dakota_ I, IV.)

DANGER.

_There is something dangerous in that place._--Right-hand index-finger and thumb forming a curve, the other fingers closed; move the right hand forward, pointing in the direction of the dangerous place or animal. (_Omaha_ I.)

DEFIANCE.

Right-hand index and middle fingers open; motion toward the enemy signifies “I do not fear you.” Reverse the motion, bringing the hand toward the subject, means “Do your worst to me.” (_Omaha_ I.)

DIRECTION.

_Pass around that object or place near you_--she-í-he ti-dhá-ga.--When a man is at a distance, I say to him “Go around that way.” Describe a curve by raising the hand above the head, forefinger open, move to right or left according to direction intended and hand that is used, _i.e._, move to the left, use right hand; move to the right, use left hand. (_Omaha_ I; _Ponka_ I.)

HALT!

---- To inquire disposition.

Raise the right hand with the palm in front and gradually push it forward and back several times; if they are not hostile it will at once be obeyed. (Randolph B. Marcy, _The Prairie Traveler_. _New York_, 1859, p. 214.)

---- Stand there! He is coming to you.

Right hand extended, flat, edgewise, moved downward several times. (_Omaha_ I.)

---- Stand there! He is going toward you.

Hold the open right hand, palm to the left, with the tips of the fingers toward the person signaled to; thrust the hand forward in either an upward or downward curve. (_Omaha_ I; _Ponka_ I.)

---- Lie down flat where you are--she-dhu bis-pé zhaⁿ´-ga.

Extend the right arm in the direction of the person signaled to, having the palm down; move downward by degrees to about the knees. (_Omaha_ I; _Ponka_ I.)

PEACE; FRIENDSHIP.

Hold up palm of hand.--Observed as made by an Indian of the Kansas tribe in 1833. (John T. Irving, _Indian Sketches_. _Philadelphia_, 1835, vol. ii, p. 253.)

Elevate the extended hands at arm’s length above and on either side of the head. Observed by Dr. W. J. Hoffman, as made in Northern Arizona in 1871 by the Apaches, Mojaves, Hualpais, and Seviches. “No arms”--corresponding with “hands up” of road-agents. Fig. 335.

The right hand held aloft, empty. (General G. A. Custer, _My Life on the Plains_, _New York_, 1874, p. 238.) This may be collated with the lines in Walt Whitman’s _Salut au Monde_--

Toward all
I raise high the perpendicular hand,--I make the signal.

The Natchez in 1682 made signals of friendship to La Salle’s party by the joining of the two hands of the signalist, much embarrassing Tonty, La Salle’s lieutenant, in command of the advance in the descent of the Mississippi, who could not return the signal, having but one hand. His men responded in his stead. (Margry, _Decouvertes et Établissments des Français dans l’ouest et dans le sud de l’Amérique Septentrionale, &c._)

QUESTION.

---- I do not know you. Who are you?

After halting a party coming: Right hand raised, palm in front and slowly moved to the right and left. [Answered by tribal sign.] (Marcy’s _Prairie Traveler_, _loc. cit._, 214.) Fig. 336. In this illustration the answer is made by giving the tribal sign for Pani.

---- To inquire if coming party is peaceful.

Raise both hands, grasped in the manner of shaking hands, or by locking the two forefingers firmly while the hands are held up. If friendly they will respond with the same signal. (Marcy’s _Prairie Traveler_, _loc. cit._, 214.)

SUBMISSION.

The United States steamer Saranac in 1874, cruising in Alaskan waters, dropped anchor in July, 1874, in Freshwater Harbor, back of Sitka, in latitude 59° north. An armed party landed at a T’linkit village, deserted by all the inhabitants except one old man and two women, the latter seated at the feet of the former. The man was in great fear, turned his back and held up his hands as a sign of utter helplessness. (Extract from notes kindly furnished by Lieutenant-Commander WM. BAINBRIDGE HOFF, U.S.N., who was senior aid to Rear-Admiral Pennock, on the cruise mentioned.)

SURRENDER.

The palm of the hand is held toward the person [to whom the surrender is made]. (_Long_.)

Hold the palm of the hand toward the person as high above the head as the arm can be raised. (_Dakota_ I.)

SIGNALS IN WHICH OBJECTS ARE USED IN CONNECTION WITH PERSONAL ACTION.

BUFFALO DISCOVERED. See also NOTES ON CHEYENNE AND ARAPAHO SIGNALS.

When the Ponkas or Omahas discover buffalo the watcher stands erect on the hill, with his face toward the camp, holding his blanket with an end in each hand, his arms being stretched out (right and left) on a line with shoulders. (_Dakota_ VIII; _Omaha_ I; _Ponka_ I.) See Fig. 337.

Same as (_Omaha_ I), and (_Ponka_ I); with the addition that after the blanket is held out at arm’s length the arms are crossed in front of the body. (_Dakota_ I.)

CAMP!

When it is intended to encamp, a blanket is elevated upon a pole so as to be visible to all the individuals of a moving party. (_Dakota_ VIII.)

COME! TO BECKON TO A PERSON.

Hold out the lower edge of the robe or blanket, then wave it in to the legs. This is made when there is a desire to avoid general observation. (_Matthews_.)

COME BACK!

Gather or grasp the left side of the unbuttoned coat (or blanket) with the right hand, and, either standing or sitting in position so that the signal can be seen, wave it to the left and right as often as may be necessary for the sign to be recognized. When made standing the person should not move his body. (_Dakota_ I.)

DANGER. See also NOTES ON CHEYENNE AND ARAPAHO SIGNALS.

---- Horseman at a distance, galloping, passing and repassing, and crossing each other--_enemy comes_. But for notice of herd of buffalo, they gallop back and forward abreast--do not cross each other. (H. M. Brackenridge’s _Views of Louisiana_. _Pittsburgh_, 1814, p. 250.)

---- Riding rapidly round in a circle, “Danger! Get together as quickly as possible.” (Richard Irving Dodge, lieutenant-colonel United States Army, _The Plains of the Great West_. _New York_, 1877, p. 368.)

---- Point the right index in the direction of the danger, and then throw the arm over the front of the body diagonally, so that the hand rests near the left shoulder, back outward. If the person to be notified of the danger should be in the rear precede the above signal with that for “_Attention_.” This signal can also be made with a blanket, properly grasped so as to form a long narrow roll. Perhaps this signal would more properly belong under “_Caution_,” as it would be used to denote the presence of a dangerous beast or snake, and not that of a human enemy. (_Dakota_ I.)

---- Passing and repassing one another, either on foot or mounted, is used as a war-signal; which is expressed in the Hidatsa--mạkimakă´da-halidié. (_Mandan and Hidatsa_ I.)

DIRECTION.

---- Pass around that place.

Point the folded blanket in the direction of the object or place to be avoided, then draw it near the body, and wave it rapidly several times in front of the body only, and then throwing it out toward the side on which you wish the person to approach you, and repeat a sufficient number of times for the signal to be understood. (_Dakota_ I.)

DISCOVERY.

The discovery of enemies, game, or anything else, is announced by riding rapidly to and fro, or in a circle. The idea that there is a difference in the signification of these two directions of riding appears, according to many of the Dakota Indians of the Missouri Valley, to be erroneous. Parties away from their regular encampment are generally in search of some special object, such as game, or of another party, either friendly or hostile, which is generally understood, and when that object is found, the announcement is made to their companions in either of the above ways. The reason that a horseman may ride from side to side is, that the party to whom he desires to communicate may be at a particular locality, and his movement--at right angles to the direction to the party--would be perfectly clear. Should the party be separated into smaller bands, or have flankers or scouts at various points, the only way in which the rider’s signal could be recognized as a motion from side to side, by all the persons to whom the signal was directed, would be for him to ride in a circle, which he naturally does. (_Dakota_ VI, VII, VIII.) Fig. 338.

The latter was noticed by Dr. Hoffman in 1873, on the Yellowstone River, while attached to the Stanley Expedition. The Indians had again concentrated after their first repulse by General Custer, and taken possession of the woods and bluffs on the opposite side of the river. As the column came up, one Indian was seen upon a high bluff to ride rapidly round in a circle, occasionally firing off his revolver. The signal announced the discovery of the advancing force, which had been expected, and he could be distinctly seen from the surrounding region. As many of the enemy were still scattered over the neighborhood, some of them would not have been able to recognize this signal had he ridden to and from an observer, but the circle produced a lateral movement visible from any point.

---- Of enemies, or other game than Buffalo. See also NOTES ON CHEYENNE AND ARAPAHO SIGNALS.

The discovery of enemies is indicated by riding rapidly around in a circle, so that the signal could be seen by their friends, but out of sight of the discovered enemy. (_Dakota_ I.)

When enemies are discovered, or other game than buffalo, the sentinel waves his blanket over his head up and down, holding an end in each hand. (_Omaha_ I; _Ponka_ I.)

---- Of game, wood, water, &c.

This is communicated by riding rapidly forward and backward on the top of the highest hill. The same would be communicated with a blanket by waving it right and left, and then directly toward the game or whatever the party might be searching for, indicating that it is not to the right or to the left, but directly in front. (_Dakota_ I.)

DRILL, MILITARY.

“It is done by signals, devised after a system of the Indian’s own invention, and communicated in various ways.

“Wonderful as the statement may appear, the signaling on a bright day, when the sun is in the proper direction, is done with a piece of looking-glass held in the hollow of the hand. The reflection of the sun’s rays thrown on the ranks communicates in some mysterious way the wishes of the chief. Once standing on a little knoll overlooking the valley of the South Platte, I witnessed almost at my feet a drill of about one hundred warriors by a Sioux chief, who sat on his horse on a knoll opposite me, and about two hundred yards from his command in the plain below. For more than half an hour he commanded a drill, which for variety and promptness of action could not be equaled by any civilized cavalry of the world. All I could see was an occasional movement of the right arm. He himself afterwards told me that he used a looking-glass.” (Dodge’s _Plains of the Great West_, _loc. cit._, pp. 307, 308.)

FRIENDSHIP.

If two Indians [of the plains] are approaching one another on horseback, and they may, for instance, be one mile apart, or as far as they can see each other. At that safe distance one wants to indicate to the other that he wishes to be friendly. He does this by turning his horse around and traveling about fifty paces back and forth, repeating this two or three times; this shows to the other Indian that he is not for hostility, but for friendly relations. If the second Indian accepts this proffered overture of friendship, he indicates the same by locking the fingers of both hands as far as to the first joints, and in that position raises his hands and lets them rest on his forehead with the palms either in or out, indifferently, as if he were trying to shield his eyes from the excessive light of the sun. This implies, “I, too, am for peace,” or “I accept your overture.” (_Sac, Fox, and Kickapoo_ I.) It is interesting in this connection to note the reception of Father Marquette by an Illinois chief who is reported to have raised his hands to his eyes as if to shield them from overpowering splendor. That action was supposed to be made in a combination of humility and admiration, and a pretended inability to gaze on the face of the illustrious guest has been taken to be the conception of the gesture, which in fact was probably only the holding the interlocked hands in the most demonstrative posture. An oriental gesture in which the flat hand is actually interposed as a shield to the eyes before a superior is probably made with the poetical conception erroneously attributed to the Indian.

The display of green branches to signalize friendly or pacific intentions does not appear to have been noticed among the North American Indians by trustworthy observers. Captain Cook makes frequent mention of it as the ceremonial greeting among islands he visited. See his _Voyage toward the South Pole_. _London_, 1784, Vol. II, pp. 30 and 35. Green branches were also waved in signal of _friendship_ by the natives of the island of New Britain to the members of the expedition in charge of Mr. Wilfred Powell in 1878. _Proceedings of the Royal Geological Society_, February, 1881, p. 89.

HALT!

---- Stand there! he is coming this way.

Grasp the end of the blanket or robe; wave it downward several times. (_Omaha_ I.)

---- To inquire disposition.

Wave the folded blanket to the right and left in front of the body, then point toward the person or persons approaching, and carry it from a horizontal position in front of the body rapidly downward and upward several times. (_Dakota_ I.)

MANY.

Wave the blanket directly in front of the body upward and downward several times. Many of _anything_. (_Dakota_ I.)

PEACE, COUPLED WITH INVITATION.

Motion of spreading a real or imaginary robe or skin on the ground. Noticed by Lewis and Clark on their first meeting with the Shoshoni in 1805. (_Lewis and Clark’s Travels_, &c., London, 1817, vol. ii, p. 74.) This signal is more particularly described as follows: Grasp the blanket by the two corners with the hands, throw it above the head, allowing it to unfold as it falls to the ground as if in the act of spreading it.

QUESTION.

The ordinary manner of opening communication with parties known or supposed to be hostile is to ride toward them in zigzag manner, or to ride in a circle. (Custer’s _My Life on the Plains_, _loc. cit._, p. 58.)

This author mentions (p. 202) a systematic manner of waving a blanket, by which the son of Satana, the Kaiowa chief, conveyed information to him, and a similar performance by Yellow Bear, a chief of the Arapahos (p. 219), neither of which he explains in detail.

---- I do not know you. Who are you?

Point the folded blanket at arm’s length toward the person, and then wave it toward the right and left in front of the face. You--I don’t know. Take an end of the blanket in each hand, and extend the arms to full capacity at the sides of the body, letting the other ends hang down in front of the body to the ground, means, Where do you come from? or who are you? (_Dakota_ I.)

SAFETY. ALL QUIET. See NOTES ON CHEYENNE AND ARAPAHO SIGNALS.

SURRENDER.

Hold the folded blanket or a piece of cloth high above the head. “This really means ‘I want to die right now.’” (_Dakota_ I.)

SURROUNDED, We are.

Take an end of the blanket in each hand, extend the arms at the sides of the body, allowing the blanket to hang down in front of the body, and then wave it in a circular manner. (_Dakota_ I.)

SIGNALS MADE WHEN THE PERSON OF THE SIGNALIST IS NOT VISIBLE.

Those noted consist of SMOKE, FIRE, or DUST signals.

_SMOKE SIGNALS GENERALLY._

They [the Indians] had abandoned the coast, along which bale-fires were left burning and sending up their columns of smoke to advise the distant bands of the arrival of their old enemy. (Schoolcraft’s _History_, &c., vol. iii, p. 35, giving a condensed account of De Soto’s expedition.)

“Their systems of telegraphs are very peculiar, and though they might seem impracticable at first, yet so thoroughly are they understood by the savages that it is availed of frequently to immense advantage. The most remarkable is by raising smokes, by which many important facts are communicated to a considerable distance and made intelligible by the manner, size, number, or repetition of the smokes, which are commonly raised by firing spots of dry grass.” (Josiah Gregg’s _Commerce of the Prairies_. _New York_, 1844, vol. ii, p. 286.)

The highest elevations of land are selected as stations from which signals with smoke are made. These can be seen at a distance of from twenty to fifty miles. By varying the number of columns of smoke different meanings are conveyed. The most simple as well as the most varied mode, and resembling the telegraphic alphabet, is arranged by building a small fire, which is not allowed to blaze; then by placing an armful of partially green grass or weeds over the fire, as if to smother it, a dense white smoke is created, which ordinarily will ascend in a continuous vertical column for hundreds of feet. Having established a current of smoke, the Indian simply takes his blanket and by spreading it over the small pile of weeds or grass from which the smoke takes its source, and properly controlling the edges and corners of the blanket, he confines the smoke, and is in this way able to retain it for several moments. By rapidly displacing the blanket, the operator is enabled to cause a dense volume of smoke to rise, the length or shortness of which, as well as the number and frequency of the columns, he can regulate perfectly, simply by a proper use of the blanket. (Custer’s _My Life on the Plains_, _loc. cit._, p. 187.)

They gathered an armful of dried grass and weeds, which were placed and carried upon the highest point of the peak, where, everything being in readiness, the match was applied close to the ground; but the blaze was no sooner well lighted and about to envelop the entire amount of grass collected than it was smothered with the unlighted portion. A slender column of gray smoke then began to ascend in a perpendicular column. This was not enough, as it might be taken for the smoke rising from a simple camp-fire. The smoldering grass was then covered with a blanket, the corners of which were held so closely to the ground as to almost completely confine and cut off the column of smoke. Waiting a few moments, until the smoke was beginning to escape from beneath, the blanket was suddenly thrown aside, when a beautiful balloon-shaped column puffed upward like the white cloud of smoke which attends the discharge of a field-piece. Again casting the blanket on the pile of grass, the column was interrupted as before, and again in due time released, so that a succession of elongated, egg-shaped puffs of smoke kept ascending toward the sky in the most regular manner. This bead-like column of smoke, considering the height from which it began to ascend, was visible from points on the level plain fifty miles distant. (_Ib._, p. 217.)

* * * * *

The following extracts are made from Fremont’s _First and Second Expeditions_, 1842-3-4, Ex. Doc., 28th Cong. 2d Session, Senate, Washington, 1845:

“Columns of smoke rose over the country at scattered intervals--signals by which the Indians here, as elsewhere, communicate to each other that enemies are in the country,” p. 220. This was January 18, 1844, in the vicinity of Pyramid Lake, and perhaps the signalists were Pai-Utes.

“While we were speaking, a smoke rose suddenly from the cottonwood grove below, which plainly told us what had befallen him [Tabeau]; it was raised to inform the surrounding Indians that a blow had been struck, and to tell them to be on their guard,” p. 268, 269. This was on May 5, 1844, near the Rio Virgen, Utah, and was narrated of “Diggers,” probably Chemehuevas.

ARRIVAL OF A PARTY AT AN APPOINTED PLACE, WHEN ALL IS SAFE.

This is made by sending upward one column of smoke from a fire partially smothered by green grass. This is only used by previous agreement, and if seen by friends of the party, the signal is answered in the same manner. But should either party discover the presence of enemies, no signal would be made, but the fact would be communicated by a runner. (_Dakota_ I.)

SUCCESS OF A WAR PARTY.

Whenever a war party, consisting of either Pima, Papago, or Maricopa Indians, returned from an expedition into the Apache country, their success was announced from the first and most distant elevation visible from their settlements. The number of scalps secured was shown by a corresponding number of columns of smoke, arranged in a horizontal line, side by side, so as to be distinguishable by the observers. When the returning party was unsuccessful, no such signals were made. (_Pima and Papago_ I.) Fig. 339. A similar custom appears to have existed among the Ponkas, although the custom has apparently been discontinued by them, as shown in the following proper name: Cú-de gá-xe, Smoke maker: He who made a smoke by burning grass returning from war.

_SMOKE SIGNALS OF THE APACHES._

The following information was obtained by Dr. W. J. HOFFMAN from the Apache chiefs named on page 407, under the title of TINNEAN, (_Apache_ I):

The materials used in making smoke of sufficient density and color consist of pine or cedar boughs, leaves and grass, which can nearly always be obtained in the regions occupied by the Apaches of Northern New Mexico. These Indians state that they employ but three kinds of signals, each of which consists of columns of smoke, numbering from one to three or more.

ALARM.

This signal is made by causing three or more columns of smoke to ascend, and signifies danger or the approach of an enemy, and also requires the concentration of those who see them. These signals are communicated from one camp to another, and the most distant bands are guided by their location. The greater the haste desired the greater the number of columns of smoke. These are often so hastily made that they may resemble puffs of smoke, and are caused by throwing heaps of grass and leaves upon the embers again and again.

ATTENTION.

This signal is generally made by producing one continuous column, and signifies attention for several purposes, viz, when a band had become tired of one locality, or the grass may have been consumed by the ponies, or some other cause necessitated removal, or should an enemy be reported, which would require farther watching before a decision as to future action would be made. The intention or knowledge of anything unusual would be communicated to neighboring bands by causing one column of smoke to ascend.

ESTABLISHMENT OF A CAMP; QUIET; SAFETY.

When a removal of camp has been made, after the signal for ATTENTION has been given, and the party have selected a place where they propose to remain until there may be a necessity or desire for their removal, two columns of smoke are made, to inform their friends that they propose to remain at that place. Two columns are also made at other times during a long continued residence, to inform the neighboring bands that a camp still exists, and that all is favorable and quiet.

_FOREIGN SMOKE SIGNALS._

The following examples of smoke signals in foreign lands are added for comparison.

Miss Haigh, speaking of the Guanches of the Canary Islands at the time of the Spanish conquest, says: “When an enemy approached, they alarmed the country by raising a thick smoke or by whistling, which was repeated from one to another. This latter method is still in use among the people of Teneriffe, and may be heard at an almost incredible distance.” (_Trans. Eth. Soc. Lond._ vii, 1869, sec. ser., pp. 109, 110.)