TRIBAL SIGNS.

ABSAROKA or CROW.

The hands held out each side, and striking the air in the manner of flying. (Long.)

Imitate the flapping of the bird's wings with the two hands, palms downward, brought close to the shoulder. (Burton.)

Imitate the flapping of a bird's wings with the two hands, palms to the front and brought close to the shoulder. (Creel.)

Place the flat hand as high as and in front or to the side of the right shoulder, move it up and down, the motion occurring at the wrist. For more thorough representation both hands are sometimes employed. (Arapaho II; Cheyenne V; Dakota V, VI, VIII; Ponka II; Kaiowa I; Pani I; Comanche III; Apache II; Wichita II.) "Bird's wing."

Both hands extended, with fingers joined (W), held near the shoulders, and flapped to represent the wings of a crow. (Dakota II, III.)

At the height of the shoulders and a foot outward from them, move the upright hands forward and backward twice or three times from the wrist, palms forward, fingers and thumbs extended and separated a little; then place the back or the palm of the upright opened right hand against the upper part of the forehead; or half close the fingers, placing the end of the thumb against the ends of the fore and middle fingers, and then place the back of the hand against the forehead. This sign is also made by the Arapahos. (Dakota IV.) "To imitate the flying of a bird, and also indicate the manner in which the Absaroka wear their hair."

Make with the arms the motion of flapping wings. (Kutine I.)

The flat right hand, palm outward to the front and right, is held in front of the right shoulder, and quickly waved back and forth a few times. When made for the information of one ignorant of the common sign, both hands are used, and the hands are moved outward from the body, though still near the shoulder. (Shoshoni and Banak I.) "Wings, i.e., of a crow." Fig. 281.

APACHE.

Make either of the signs for Poor, In Property, by rubbing the index back and forth over the extended left forefinger; or, by passing the extended index alternately along the upper and lower sides of the extended left forefinger from tip to base. (Kaiowa I; Comanche III; Apache II; Wichita II.) Fig. 282. "It is said that when the first Apache came to the region they now occupy he was asked who or what he was, and not understanding the language he merely made the sign for poor, which expressed his condition."

Rub the back of the extended left forefinger from end to end with the extended index. (Comanche II; Ute I.) "Poor, poverty-stricken."

——, Coyotero.

Place the back of the right hand near the end of the foot, the fingers curved upward, to represent the turned-up toes of the moccasins. (Pima and Papago I; Apache I.) Fig. 283.

——, Mescalero.

Same sign as for Lipan q.v. (Kaiowa I; Comanche III; Apache II; Wichita II.)

——, Warm Spring.

Hand curved (Y, more flexed) and laid on its back on top of the foot (moccasins much curved up at toe); then draw hands up legs to near knee, and cut off with edges of hands (boot tops). (Apache III.) "Those who wear booted moccasins with turn-up toes."

ARAPAHO.

The fingers of one hand touch the breast in different parts, to indicate the tattooing of that part in points. (Long.)

Seize the nose with the thumb and forefinger. (Randolph B. Marcy, captain United States Army, in The Prairie Traveler. New York, 1859, p. 215.)

Rub the right side of the nose with the forefinger: some call this tribe the "Smellers," and make their sign consist of seizing the nose with the thumb and forefinger. (Burton.)

Finger to side of nose. (Macgowan.)

Touch the left breast, thus implying what they call themselves, viz: the "Good Hearts." (Arapaho I.)

Rub the side of the extended index against the right side of the nose. (Arapaho II; Cheyenne V; Kaiowa I; Comanche III; Apache II; Wichita II.)

Hold the left hand, palm down, and fingers extended; then with the right hand, fingers extended, palm inward and thumb up, make a sudden stroke from left to right across the back of the fingers of the left hand, as if cutting them off. (Sac, Fox, and Kickapoo I.) This is believed to be an error of the authority, and should apply to the Cheyenne tribal sign.

Join the ends of the fingers (the thumb included) of the right hand, and, pointing toward the heart near the chest, throw the hand forward and to the right once, twice, or many times, through an arc of about six inches. (Dakota IV.) "Some say they use this sign because these Indians tattoo their breasts."

Collect the fingers and thumb of the right hand to a point, and tap the tips upon the left breast briskly. (Comanche II; Ute I.) "Goodhearted." It was stated by members of the various tribes at Washington, in 1880, that this sign is used to designate the Northern Arapahos, while that in which the index rubs against or passes upward alongside of the nose refers to the Southern Arapahos.

Another: Close the right hand, leaving the index only extended; then rub it up and down, held vertically, against the side of the nose where it joins the cheek. (Comanche II; Ute I.)

The fingers and thumb of the right hand, are brought to a point, and tapped upon the right side of the breast. (Shoshoni and Banak I.)

ARIKARA. (Corruptly abbreviated Ree.)

Imitate the manner of shelling corn, holding the left hand stationary, the shelling being done with the right. (Creel.) Fig. 284.

With the right hand closed, curve the thumb and index, join their tips so as to form a circle, and place to the lobe of the ear. (Absaroka I; Hidatsa I.) "Big ear-rings." Fig. 285.

Both hands, fists, (B, except thumbs) in front of body, backs looking toward the sides of the body, thumbs obliquely upward, left hand stationary, the backs of the fingers of the two hands touching, carry the right thumb forward and backward at the inner side of the left thumb and without moving the hand from the left, in imitation of the act of shelling corn. (Dakota I, VII, VIII.)

Collect the fingers and thumb of the right hand nearly to a point, and make a tattooing or dotting motion toward the upper portion of the cheek. This is the old sign, and was used by them previous to the adoption of the more modern one representing "corn-eaters." (Arikara I.)

Place the back of the closed right hand transversely before the mouth, and rotate it forward and backward several times. This gesture may be accompanied, as it sometimes is, by a motion of the jaws as if eating, to illustrate more fully the meaning of the rotation of the fist. (Kaiowa I; Comanche III; Wichita II; Apache I.) "Corn-eater; eating corn from the ear."

Signified by the same motions with the thumbs and forefingers that are used in shelling corn. The dwarf Ree (Arikara) corn is their peculiar possession, which their tradition says was given to them by a superior being, who led them to the Missouri River and instructed them how to plant it. (Rev. C.L. Hall, in The Missionary Herald, April, 1880.) "They are the corn-shellers." Have seen this sign used by the Arikaras as a tribal designation. (Dakota II.)

ASSINABOIN.

Hands in front of abdomen, horizontal, backs outward, ends of fingers pointing toward one another, separated and arched (H), then, moved up and down and from side to side as though covering a corpulent body. This sign is also used to indicate the Gros Ventres of the Prairie or Atsina. (Dakota I.)

Make the sign of cutting the throat. (Kutine I.) As the Assinaboins belong to the Dakotan stock, the sign generally given for the Sioux may be used for them also.

With the right hand flattened, form a curve by passing it from the top of the chest to the pubis, the fingers pointing to the left, and the back forward. (Shoshoni and Banak I.) "Big bellies."

ATSINA, LOWER GROS VENTRE.

Both hands closed, the tips of the fingers pointing toward the wrist and resting upon the base of the joint, the thumbs lying upon, and extending over the middle joint of the forefingers; hold the left before the chest, pointing forward, palm up, placing the right, with palm down, just back of the left, and move as if picking small objects from the left with the tip of the right thumb. (Absaroka I; Shoshoni and Banak I.) "Corn-shellers."

Bring the extended and separated fingers and thumb loosely to a point, flexed at the metacarpal joints; point them toward the left clavicle, and imitate a dotting motion as if tattooing the skin. (Kaiowa I; Comanche III; Apache II; Wichita II.) "They used to tattoo themselves, and live in the country south of the Dakotas."

See also the sign of (Dakota I) under Assinaboin.

BANAK.

Make a whistling sound "phew" (beginning at a high note and ending about an octave lower); then draw the extended index across the throat from the left to the right and out to nearly at arm's length. They used to cut the throats of their prisoners. (Pai-Ute I.)

Major Haworth states that the Banaks make the following sign for themselves: Brush the flat right hand backward over the forehead as if forcing back the hair. This represents the manner of wearing the tuft of hair backward from the forehead. According to this informant, the Shoshoni use the same sign for Banak as for themselves.

BLACKFEET. (This title refers to the Algonkian Blackfeet, properly called Satsika. For the Dakota Blackfeet, or Sihasapa, see under head of Dakota.)

The finger and thumb encircle the ankle. (Long.)

Pass the right hand, bent spoon-fashion, from the heel to the little toe of the right foot. (Burton.)

The palmar surfaces of the extended fore and second fingers of the right hand (others closed) are rubbed along the leg just above the ankle. This would not seem to be clear, but these Indians do not make any sign indicating black in connection with the above. The sign does not, however, interfere with any other sign as made by the Sioux. (Creel; Dakota I.) "Black feet."

Pass the flat hand over the outer edge of the right foot from the heel to beyond the toe, as if brushing off dust. (Dakota V, VII, VIII.) Fig. 286.

Touch the right foot with the right hand. (Kutine I.)

Close the right hand, thumb resting over the second joint of the forefinger, palm toward the face, and rotate over the cheek, though an inch or two from it. (Shoshoni and Banak I.) "From manner of painting the cheeks." Fig. 287.

CADDO.

Pass the horizontally extended index from right to left under the nose. (Arapaho II; Cheyenne V; Kaiowa I; Comanche I, II, III; Apache II; Wichita I, II.) "'Pierced noses,' from former custom of perforating the septum for the reception of rings." Fig. 288. This sign is also used for the Sahaptin. For some remarks see page [345].

CALISPEL. See Pend d'Oreille.
CHEYENNE.

Draw the hand across the arm, to imitate cutting it with a knife. (Marcy in Prairie Traveller, loc. cit., p. 215.)

Draw the lower edge of the right hand across the left arm as if gashing it with a knife. (Burton.)

With the index-finger of the right hand proceed as if cutting the left arm in different places with a sawing motion from the wrist upward, to represent the cuts or burns on the arms of that nation. (Long.)

Bridge palm of left hand with index-finger of right. (Macgowan.)

Draw the extended right hand, fingers joined, across the left wrist as if cutting it. (Arapaho I.)

Pass the ulnar side of the extended index repeatedly across the extended finger and back of the left hand. Frequently, however, the index is drawn across the wrist or forearm. (Arapaho II; Cheyenne V; Ponka II; Pani I.) Fig. 289. See p. [345] for remarks.

The extended index, palm upward, is drawn across the forefinger of the left hand (palm inward), several times, left hand stationary, right hand is drawn toward the body until the index is drawn clear off; then repeat. Some Cheyennes believe this to have reference to the former custom of cutting the arm as offerings to spirits, while others think it refers to a more ancient custom of cutting off the enemy's fingers for necklaces. (Cheyenne II.)

Place the extended index at the right side of the nose, where it joins the face, the tip reaching as high, as the forehead, and close to the inner corner of the eye. This position makes the thumb of the right hand rest upon the chin, while the index is perpendicular. (Sac, Fox, and Kickapoo I.) It is considered that this sign, though given to the collaborator as expressed, was an error. It applies to the Southern Arapahos. Lieutenant Creel states the last remark to be correct, the gesture having reference to the Southern bands.

As though sawing through the left forearm at its middle with the edge of the right held back outward, thumb upward. Sign made at the left side of the body. (Dakota I.) "Same sign as for a saw. The Cheyenne Indians are known to the Sioux by the name of 'The Saws.'"

Right-hand fingers and thumb extended and joined (as in S), outer edge downward, and drawn sharply across the other fingers and forearm as if cutting with a knife. (Dakota, III.)

Draw the extended right index or the ulnar (inner) edge of the open right hand several times across the base of the extended left index, or across the left forearm at different heights from left to right. This sign is also made by the Arapahos. (Dakota IV.) "Because their arms are marked with scars from cuts which they make as offerings to spirits."

Draw the extended index several times across the extended forefinger from the tip toward the palm, the latter pointing forward and slightly toward the right. From the custom of striping arms transversely with colors. (Kaiowa I; Comanche II, III; Apache II; Ute I; Wichita II.)

Another: Make the sign for Dog, viz: Close the right hand, leaving the index and second fingers only extended and joined, hold it forward from and lower than the hip and draw it backward, the course following the outline of a dog's form from head to tail; then add the sign To Eat, as follows: Collect the thumb, index, and second fingers to a point, hold them above and in front of the mouth and make a repeated dotting motion toward the mouth. This sign is generally used, but the other and more common one is also employed, especially so with individuals not fully conversant with the sign language as employed by the Comanches, &c. (Kaiowa I; Comanche III; Apache II; Wichita II.) "Dog-eaters."

Draw the extended index across the back of the left hand and arm as if cutting it. The index does not touch the arm as in signs given for the same tribe by other Indians, but is held at least four or five inches from it. (Shoshoni and Banak I.)

CHIPEWAY. See Ojibwa.
COMANCHE.

Imitate, by the waving of the hand or forefinger, the forward crawling motion of a snake. (Burton, also Blackmore in introduction to Dodge's Plains of the Great West. New York, 1877, p. xxv.) The same sign is used for the Shoshoni, more commonly called "Snake", Indians, who as well as the Comanches belong to the Shoshonian linguistic family. "The silent stealth of the tribe." (Dodge; Marcy in Thirty Years of Army Life on the Border. New York, 1866, p. 33.) Rev. A.J. Holt remarks, however, that among the Comanches themselves the conception of this sign is the trailing of a rope, or lariat. This refers probably to their well-known horsemanship.

Motion of a snake. (Macgowan.)

Hold the elbow of the right arm near the right side, but not touching it; extend the forearm and hand, palm inward, fingers joined on a level with the elbow, then with a shoulder movement draw the forearm and hand back until the points of the fingers are behind the body; at the same time that the hand is thus being moved back, turn it right and left several times. (Creel; Sac, Fox, and Kickapoo I.) "Snake in the grass. A snake drawing itself back in the grass instead of crossing the road in front of you."

Another: The sign by and for the Comanches themselves is made by holding both hands and arms upward from the elbow, both palms inward, and passing both hands with their backs upward along the lower end of the hair to indicate long hair, as they never cut it. (Sac, Fox, and Kickapoo I.)

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

Extend the closed right hand to the front and left; extend the index, palm down, and rotate from side to side while drawing it back to the right hip. (Arapaho II; Cheyenne V; Dakota VI, VII, VIII; Ponka II; Kaiowa I; Pani I; Comanche III; Apache II; Wichita II.) This motion is just the reverse of the sign for Shoshoni, see Fig. 297 infra.

Make the reverse gesture for Shoshoni, i.e., begin away from the body, drawing the hand back to the side of the right hip while rotating it. (Comanche II.)

CREE, KNISTENO, KRISTENEAUX.

Sign for Wagon and then the sign for Man. (Dakota I.) "This indicates the Red River half-breeds, with their carts, as these people are so known from their habit of traveling with carts."

Place the first and second fingers of the right hand in front of the mouth. (Kutine I.)

CROW. See Absaroka.
DAKOTA, or SIOUX.

The edge of the hand passed across the throat, as in the act of cutting that part. (Long; Marcy in Army Life, p. 33.)

Draw the lower edge of the hand across the throat. (Burton.)

Draw the extended right hand across the throat. (Arapaho I.) "The cut-throats."

Pass the flat right hand, with palm down, from left to right across the throat. (Arapaho II; Cheyenne V; Dakota VI, VIII; Ponka II; Pani I.)

Draw the forefinger of the left hand from right to left across the throat. (Sac, Fox, and Kickapoo I.) "A cut-throat."

Forefinger and thumb of right hand extended (others closed) is drawn from left to right across the throat as though cutting it. The Dakotas have been named the "cut-throats" by some of the surrounding tribes. (Dakota I.) "Cut-throats."

Right hand horizontal, flat, palm downward (as in W), and drawn across the throat as if cutting with a knife. (Dakota II, III.)

Draw the open right hand, or the right index, from left to right horizontally across the throat, back of hand upward, fingers pointing toward the left. This sign is also made by the Arapahos. (Dakota IV.) "It is said that after a battle the Utes took many Sioux prisoners and cut their throats; hence the sign "cut-throats."

Draw the extended right hand, palm downward, across the throat from left to right. (Kaiowa I; Comanche II, III; Shoshoni and Banak I; Ute I; Apache II; Wichita II.) "Cut-throats." Fig 290.

——, Blackfoot (Sihasapa).

Pass the flat right hand along the outer edge of the foot from the heel to beyond the toes. (Dakota VIII; Hidatsa I; Ponka II; Arikara I; Pani I.) Same as Fig. 286, above.

Pass the right hand quickly over the right foot from the great toe outward, turn the heel as if brushing something therefrom. (Dakota V.)

Pass the widely separated thumb and index of the right hand over the lower leg, from just below the knee nearly down to the heel. (Kaiowa I; Comanche III; Apache II; Wichita II.)

——, Brulé.

Rub the upper and outer part of the right thigh in a small circle with the open right hand, fingers pointing downward. This sign is also made by the Arapahos. (Dakota IV.) "These Indians were once caught in a prairie fire, many burned to death, and others badly burned about the thighs; hence the name Si-can-gu 'burnt thigh' and the sign. According to the Brulé chronology, this fire occurred in 1763, which they call 'The-People-were-burned-winter.'"

Pass the flat right hand quickly over the thigh from near the buttock forward, as if brushing dust from that part. (Dakota V, VI, VII, VIII.)

Brush the palm of the right hand over the right thigh, from near the buttock toward the front of the middle third of the thigh. (Kaiowa I; Comanche III; Apache II; Wichita II.)

——, Ogalala.

Fingers and thumb separated, straight (as in R), and dotted about over the face to represent the marks made by the small-pox. (Arapaho II; Cheyenne V; Dakota III, VI, VII, VIII.) "This band suffered from the disease many years ago."

With the thumb over the ends of the fingers, hold the right hand upright, its back forward, about six inches in front of the face, or on one side of the nose near the face, and suddenly extend and spread all the fingers, thumb included. (Dakota IV.) "The word Ogalala means scattering or throwing at, and the name was given them, it is said, after a row in which they threw ashes into one another's faces."

FLATHEAD, or SELISH.

One hand placed on the top of the head, and the other on the back of the head. (Long.)

Place the right hand to the top of the head. (Kutine I.)

Pat the right side of the head above and back of the ear with the flat right hand. (Shoshoni and Banak I.) From the elongation of the occiput. Fig. 291.

FOX, or OUTAGAMI.

Same sign as for Sac. (Sac, Fox, and Kickapoo I.)

GROS VENTRE. See Hidatsa.
HIDATSA, GROS VENTRE, or MINITARI.

Both hands flat and extended, palms toward the body, with the tips of the fingers pointing toward one another; pass from the top of the chest downward, outward, and inward toward the groin. (Absaroka I; Dakota V, VI, VII, VIII; Shoshoni and Banak I.) "Big belly."

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; Ankara 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'-pinon'-pami'-yeti-ya'-tawa-gle'-kta.
(1)(2)(3)(5)(4)
nightstwoImy homeam 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'-bajan ʞia-g¢e'ta min̄'-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'-bajanʞĭa-g¢e'ta'min̄'-keʇiwi'-wi-ʇatè'-ʇa.—
Twonight,
sleep		if,
when		I go
homeward		willI wholodgemy ownthe,
one,
standing
object		to.

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

Pit' ku-rĕt'ka'-hawita-tukh'-taa-ka'-ruru-rĕt'-i-ru.
(1)(3)(2)(4)(5)(6)(7)
I(In) twonightsIam goinghouseto 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.

n̄, 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'-tpi'-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.

ANALYSIS.

Ma-ko'-ce mi-ta'-wakine-kta'wa-gle'kta.
(3) (2)(1)
Countrymy ownthetoI go homewill.