First Annual Report of the Bureau of Ethnology / to the Secretary of the Smithsonian Institution 1879-1880, Government Printing Office 1881

by Unknown

ILLUSTRATION OF THE METHOD OF RECORDING INDIAN LANGUAGES.

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[ HOW THE RABBIT CAUGHT THE SUN IN A TRAP.]

An Omaha Myth, obtained from F. LaFlèche by J. Owen Dorsey.

Egi¢e	[mactciñ´ge]	aká	iʞaⁿ´	¢iñké	ená-qtci
It came to pass	rabbit	the sub.	his grandmother	the st. ob.	only

ʇig¢e	júgig¢á-biamá.
dwelt	with his own, they say.

Kĭ	haⁿ´egaⁿtcĕ´-	qtci-hnaⁿ´	‘ábae	ahí-biamá.
And	morning	very habitually	hunting	went thither they say.

Haⁿegaⁿtcĕ´-	qtci	a¢á-bi	ctĕwaⁿ´	níkaciⁿga	wiⁿ´
morning	very	went, they say	notwithstanding	person	one

sí	snedĕ´-	qti-	hnaⁿ	síg¢e	a¢á-bitéamá.	Kĭ	íbahaⁿ	3
foot	long	very	as a rule	trail	had gone, they say.	And	to know him

gaⁿ¢á-biamá.

wished they say.

Níaciⁿga	¢iⁿ´	ĭⁿ´taⁿ	wítaⁿ¢iⁿ	b¢é	tá	miñke,	e¢égaⁿ-biamá.
Person	the mv. ob.	now	I-first	I go	will	I who,	thought they say.

Haⁿ´egaⁿcĕ´-	qtci	páhaⁿ-bi	egaⁿ´	a¢á-biamá.
Morning	very	arose they say	having	went they say.

Cĭ	égi¢e	níkaciⁿga	amá	síg¢e	a¢á-bitéamá.
Again	it happened	person	the mv. sub.	trail	had gone, they say.

Égi¢e	akí-biamá.
It came to pass	he reached home, they say.

Gá-biamá:	ʞaⁿhá,	wítaⁿ¢iⁿ	b¢é	6	aʞídaxe	ctĕwaⁿ´
Said as follows, they say:	grandmother,	I—first	I go		I make for myself	in spite of it

níkaciⁿga	wíⁿ´¢e	aⁿ´aqai	[a¢aí te aⁿ´].
person	one	getting ahead of me	he has gone.

[K]aⁿhá,	uʞíaⁿ¢e	dáxe	tá	minke,	kĭ	b¢íze
Grandmother	snare	I make it	will	I who,	and	I take him

tá	miñke	hă.
will	I who	.

Átaⁿ	jaⁿ´	tadaⁿ´,	á-biamá	wa‘újiñga	aka.
Why	you do it	should?	said, they say	old woman	the sub.

Níaciⁿga	i¢át´ab¢é	hă,	á-biamá.
Person	I hate him	.	said, they say.

Kĭ	mactciñ´ge	a¢á-biamá.	9
And	rabbit	went they say.

A¢á-bi	ʞĭ	cĭ	síg¢e	¢étéamá.
Went they say	when	again	trail	had gone.

[K]ĭ	haⁿ´	tĕ	i¢ápe	jaⁿ´-biamá.
And	night	the	waiting for	lay they say.

Man´dĕ-ʞaⁿ	¢aⁿ	ukínacke	gaxá-biamá,	kĭ	síg¢e
bow string	the ob.	noose	he made it they say,	and	trail

¢é-hnaⁿ	tĕ	ĕ´di	i¢aⁿ´¢a-biamá.
went habitually	the	there	he put it they say.

Égi¢e	[haⁿ´+egaⁿ-tcĕ´-]	[qtci]	uʞíaⁿ¢e	¢aⁿ	giʇaⁿ´be
It came to pass	morning	very	snare	the ob.	to see his own

ahí-biamá.

arrived they say.

Égi¢e	12	miⁿ´	¢aⁿ	¢izé	akáma.
It came to pass		sun	the cv. ob.	taken	he had, they say.

Taⁿ´¢iⁿ-qtciⁿ	u¢á	ag¢á-biamá.
Running very	to tell	went homeward, they say.

[K]aⁿhá	ĭndádaⁿ	éiⁿte	b¢íze	édegaⁿ	aⁿ´baaze-hnaⁿ´	hă,
Grandmother,	what	it may be	I took	but	me it scared habitually	.

á-biamá.

said they say.

[K]aⁿhá,	man´de-ʞaⁿ	¢aⁿ	ag¢íze	kaⁿbdédegaⁿ
Grandmother,	bow string	the ob.	I took my own	I wished, but

aⁿ´baaze-	hnaⁿ´i	hă,	á-biamá.
me it scared	habitually	.	said they say.

Máhiⁿ	a¢iⁿ´-bi	egaⁿ´	15	ĕ´di	a¢á-biamá.
Knife	had they say	having		there	went, they say.

Kĭ	ecaⁿ´-	qtci	ahí-biamá.	Píäjĭ	ckáxe.	Eátaⁿ	égaⁿ	ckáxe	ă.
And	near	very	arrived they say.	Bad	you did.	Why	so	you did	?

Ĕ´di	gí-adaⁿ´	iⁿ¢ická-gă	hă,	á-biamá	miⁿ´	aká.
Hither	come and	for me untie it	,	said, they say	sun	the sub.

Mactciñ´ge	aká	ĕ´di	a¢á-bi	ctĕwaⁿ´	naⁿ´pa-bi
Rabbit	the sub.	there	went they say	notwithstanding	feared they say

egaⁿ´	[hébe]	[íhe]	[a¢é-hnaⁿ´-]	[biamá].
having	partly	passed by	went habitually	they say.

Kĭ	3	ʞu‘ĕ´	a¢á-bi	egaⁿ´	mása-biamá
And		rushed	went they say	having	cut with a knife they say

man´dĕ-ʞaⁿ	¢aⁿ´.
bow string	the ob.

Gañ´ki	miⁿ´	¢aⁿ	[maⁿ´-ciáha]	[áiá¢a-biamá].
And	sun	the cv. ob.	on high	had gone, they say.

Kĭ	mactciñ´ge	aká	ábáʞu	hiⁿ´	¢aⁿ	názi-	biamá
And	Rabbit	the sub.	space bet. the shoulders	hair	the ob.	burnt yellow	they say

ánakadá-	bi	egaⁿ´.
it was hot on it,	they say	having.

(Mactciñ´ge	amá	akí-	biamá.)
(Rabbit	the mv. sub.	reached home,	they say.)

Ĭtcitci+,	ʞaⁿhá,	6	ná¢iñgĕ-qti-maⁿ´	hă,	á-biamá.
Itcitci+!!	grandmother,		burnt to nothing very I am	.	said, they say.

[T]úcpa¢aⁿ+,	iⁿ´na¢iñgĕ´-	qti-maⁿ´	eskaⁿ´+,	á-biamá.
Grandchild!!	burnt to nothing for me	very I am	I think,	said, they say.

Cetaⁿ´.

So far.

NOTES.

[581, 1.] Mactciñge, the Rabbit, or Si¢e-makaⁿ (meaning uncertain), is the hero of numerous myths of several tribes. He is the deliverer of mankind from different tyrants. One of his opponents is Ictinike, the maker of this world, according to the Iowas. The Rabbit’s grandmother is Mother Earth, who calls mankind her children.

[581, 7.] a¢ai te aⁿ. The conclusion of this sentence seems odd to the collector, but its translation given with this myth is that furnished by the Indian informant.

[581, 12.] haⁿ+egaⁿtcĕ-qtci, “ve—ry early in the morning.” The prolongation of the first syllable adds to the force of the adverb “qtci,” very.

[582, 3.] hebe ihe a¢e-hnaⁿ-biama. The Rabbit tried to obey the Sun; but each time that he attempted it, he was so much afraid of him that he passed by a little to one side. He could not go directly to him.

[582, 4.] 5. maⁿciaha aia¢a-biama. When the Rabbit rushed forward with bowed head, and cut the bow-string, the Sun’s departure was so rapid that “he had already gone on high.”

ABBREVIATIONS USED IN THIS MYTH.

cv.	curvilinear.
mv.	moving.
st.	sitting.
sub.	subject.
ob.	object.

TRANSLATION.

Once upon a time the Rabbit dwelt in a lodge with no one but his grandmother. And it was his custom to go hunting very early in the morning. No matter how early in the morning he went, a person with very long feet had been along, leaving a trail. And he (the Rabbit), wished to know him. “Now,” thought he, “I will go in advance of the person.” Having arisen very early in the morning, he departed. Again it happened that the person had been along, leaving a trail. Then he (the Rabbit) went home. Said he, “Grandmother, though I arrange for myself to go first, a person anticipates me (every time). Grandmother, I will make a snare and catch him.” “Why should you do it?” said she. “I hate the person,” he said. And the Rabbit departed. When he went, the foot-prints had been along again. And he lay waiting for night (to come). And he made a noose of a bow-string, putting it in the place where the foot-prints used to be seen. And he reached there very early in the morning for the purpose of looking at his trap. And it happened that he had caught the Sun. Running very fast, he went homeward to tell it. “Grandmother, I have caught something or other, but it scares me. Grandmother, I wished to take my bow-string, but I was scared every time,” said he. He went thither with a knife. And he got very near it. “You have done wrong; why have you done so? Come hither and untie me,” said the Sun. The Rabbit, although he went thither, was afraid, and kept on passing partly by him (or, continued going by a little to one side). And making a rush, with his head bent down (and his arm stretched out), he cut the bow-string with the knife. And the Sun had already gone on high. And the Rabbit had the hair between his shoulders scorched yellow, it having been hot upon him (as he stooped to cut the bow-string). (And the Rabbit arrived at home.) “Itcitci+!! O grandmother, the heat has left nothing of me,” said he. She said, “Oh! my grandchild! I think that the heat has left nothing of him for me.” (From that time the rabbit has had a singed spot on his back, between the shoulders.)

[ DETAILS OF A CONJURER’S PRACTICE.]

In the Klamath Lake Dialect. Obtained from Minnie Froben, by A. S. Gatschet.

Máḵlaks	[shuákiuk]	kíuksash	ḵá-i	gû´l’hi	húnkĕlam	ládshashtat,
Indians	in calling	the conjurer	not	enter	his	into lodge,

ndéna	sha’hmóknok;	kíuksh toks	[wán]	kiukáyank
they halloo	to call (him) out;	the conjurer	red fox	hanging out on a pole

mû´luash	m’na	kaníta	pî´sh.
as sign	his	outside	“of him.”

Kukíaks	tchû´tanish	gátp’nank	wigáta	[tchélχa]	mā´shipksh.	3
Conjurers	when treating	approaching	close by	sit down	the patient.

Lútatkish	wigáta	kíukshĕsh	tcha’hlánshna.
The expounder	close to	the conjurer	sits down.

Shuyéga	kíuks,	wéwanuish	tchīk	winóta
Starts choruses	the conjurer,	females	then	join in singing

[liukiámnank]	nadshā´shak	[tchûtchtníshash].
crowding around him	simultaneously	while he treats (the sick).

Hánshna	[mā´shish]	hû´nk	hishuákshash,	tátktish	î´shkuk,
He sucks	diseased	that	man,	the disease	to extract,

hantchípka	tchī´k	[kukuága],	[wishinkága],	mû´lkaga,
he sucks out	then	a small frog,	small snake,	small insect,

ḵáḵo	gî´ntak,	[káhaktok]	nánuktua	[nshendshkáne].
bone	afterwards,	whatsoever	anything	small.

Ts’û´ks	toks	ké-usht	tchékĕle	ítkal;	lúlp	toks	mā´shisht	3
A leg		being fractured	the (bad) blood	he extracts;	eyes	but	being sore

tchékĕlitat	[lgû´m]	shû´kĕlank	ḵî´tua	lû´lpat,
into blood	coal	mixing	he pours	into the eyes,

[kû´tash]	tchish	kshéwa	lúlpat	pû´klash
a louse	too	introduces	into the eye	the white of eye

tuiχámpgatk	ltúiχaktgi gíug.
protruding	for eating out.

NOTES.

[583, 1.] shuákia does not mean to “call on somebody” generally, but only “to call on the conjurer or medicine man”.

[583, 2.] wán stands for wánam nī´l: the fur or skin of a red or silver fox; kaníta pî´sh stands for kanítana látchash m’nálam: “outside of his lodge or cabin”. The meaning of the sentence is: they raise their voices to call him out. Conjurers are in the habit of fastening a fox-skin outside of their lodges, as a business sign, and to let it dangle from a rod stuck out in an oblique direction.

[583, 3.] tchélχa. During the treatment of a patient, who stays in a winter house, the lodge is often shut up at the top, and the people sit in a circle inside in utter darkness.

[583, 5.] liukiámnank. The women and all who take a part in the chorus usually sit in a circle around the conjurer and his assistant; the suffix -mna indicates close proximity. Nadshā´shak qualifies the verb winóta.

[583, 5.] tchûtchtníshash. The distributive form of tchû´t’na refers to each of the various manipulations performed by the conjurer on the patient.

[584, 1.] mā´shish, shortened from māshípkash, mā´shipksh, like ḵ’lä´ksh from k’läkápkash.

[584, 2. 3.] There is a stylistic incongruity in using the distributive form, only in kukuàga (kúe, frog), káhaktok, and in nshendshkáne (nshekáni, npshékani, tsékani, tchékĕni, small), while inserting the absolute form in wishinkága (wíshink, garter-snake) and in ḵáḵo; mû´lkaga is more of a generic term and its distributive form is therefore not in use.

[584, 2.] káhaktok for ká-akt ak; ká-akt being the transposed distributive form kákat, of kát, which, what (pron. relat.).

[584, 4.] lgû´m. The application of remedial drugs is very unfrequent in this tribe; and this is one of the reasons why the term “conjurer” or “shaman” will prove to be a better name for the medicine man than that of “Indian doctor”.

[584, 4.] kû´tash etc. The conjurer introduces a louse into the eye to make it eat up the protruding white portion of the sore eye.

[ Kálak.]
THE RELAPSE.

In the Klamath Lake Dialect by Dave Hill. Obtained by A. S. Gatschet.

Hä	[náyäns]	[hissuáksas]	mā´shitk	kálak,	tsúi	kíuks
When	another	man	fell sick	as relapsed,	then	the conjurer

nä´-ulakta	tchutánuapkuk.
concludes	to treat (him).

Tchúi	tchúta;	tchúi	[yá-uks]	huk	shläá	kálak a gēk.
And	he treats;	and	remedy	this	finds out	(that) relapsed he.

Tchí	huk	shuî´sh	sápa.
Thus	the	song-remedy	indicates.

Tsúi	nā´sh	shuī´sh	sáyuaks	hû´mtcha kálak,
And	one	song-remedy	having found out	(that) of the kind of relapsed (he is),

tchúi	3	nánuk	hûk	shuī´sh	tpä´wa	hû´nksht
then		all	those	remedies	indicate	(that) him

kaltchitchíkshash	heshuampĕlítki gíug.
the spider (-remedy)	would cure.

Tchúi	hû´k	káltchitchiks	yá-uka;	ubá-us	hûk
Then	the	spider	treats him;	a piece of deer-skin

káltchitchiksam	tchutĕnō´tkish.
of the spider	(is) the curing-tool.

Tsúi	húkantka	ubá-ustka	tchutá;	tätáktak
Then	by means of that	deer-skin	he treats (him);	just the size of the spot

huk	6	kálak	mā´sha,	gä´tak	ubá-ush	ktû´shka
that		relapse	is infected,	so much	of deer-skin	he cuts out

tä´tak	huk	mā´sha.
as where	he	is suffering.

Tsúi	hûk	káltchitchiks	siunóta	nä´dsḵank	hû´nk	ubá-osh.
Then		the “spider” song	is started	while applying	that	skin piece.

Tchû´yuk	p’laíta	nétatka	skútash,	tsúi	sha	hû´nk	udû´pka
And he	over it	he stretches	a blanket,	and	they	it	strike

hänä´shishtka,	tsúi	hû´k	9	[gutä´ga]	tsulä´kshtat;
with conjurer´s arrows,	then	it		enters	into the body;

gä´tsa	lû´pí	[kiatéga],	tsúi	tsulē´ks	ḵ’läká,
a particle	firstly	enters,	then	(it) body	becomes,

tchúi	at	pushpúshuk	shlē´sh	hûk	ubá-ush.
and	now	dark it	to look at	that	skin-piece.

Tsúi	mā´ns	[tánkĕni ak]	[waítash]	hû´k	pûshpúshli at
Then	after a while	after so and so many	days	that	black (thing)

mā´ns=gîtk	tsulä´ks=sitk	shlä´sh.
at last	(is) flesh-like	to look at.

Tsí	ní	sáyuakta;	12	túmi	hû´nk	sháyuakta
Thus	I	am informed;		many men		know

hû´masht=gîsht	tchutī´sht;	tsúyuk	tsúshni	wä´mpĕle.
(that) in this manner	were effected cures;	and he then	always	was well again.

NOTES.

[585, 1.] náyäns hissuáksas: another man than the conjurers of the tribe. The objective case shows that mā´shitk has to be regarded here as the participle of an impersonal verb: mā´sha nûsh, and mā´sha nû, it ails me, I am sick.

[585, 2.] yá-uks is remedy in general, spiritual as well as material. Here a tamánuash song is meant by it, which, when sung by the conjurer, will furnish him the certainty if his patient is a relapse or not. There are several of these medicine-songs, but all of them (nánuk hû´k shuī´sh) when consulted point out the spider-medicine as the one to apply in this case. The spider’s curing-instrument is that small piece of buckskin (ubá-ush) which has to be inserted under the patient’s skin. It is called the spider’s medicine because the spider-song is sung during its application.

[585, 10.] gutä´ga. The whole operation is concealed from the eyes of spectators by a skin or blanket stretched over the patient and the hands of the operator.

[585, 10.] kiatéga. The buckskin piece has an oblong or longitudinal shape in most instances, and it is passed under the skin sideways and very gradually.

[585, 11.] tánkĕni ak waítash. Dave Hill gave as an approximate limit five days’ time.

[ SWEAT-LODGES.]

In the Klamath Lake Dialect by Minnie Froben. Obtained by A. S. Gatschet.

É-ukshkni	[lápa]	[spû´klish]	gítko.
The lake people	two (kinds of)	sweat-lodges	have.

Ḵúḵiuk	ḵĕlekapkash	spû´klishla	yépank	käíla;
To weep over	the deceased	they build sweat-lodges	digging up	the ground;

stutílantko	spû´klish,	käíla	waltchátko.
are roofed	(these) sweat-lodges	with earth	covered.

Spû´klish a	sha	shû´ta	kué-utch,
(Another) sweat-lodge	they	build	of willows,

kítchikan’sh	stinága=shítko;	skû´tash a	wáldsha	3
a little	cabin looking like	blankets	they spread

spû´klishtat	tataták sĕ	spukliá.
over the sweating-lodge	when in it they	sweat.

Tátataks a hû´nk	wéas	lúla,	tatátaks	a híshuaksh	tchímĕna,
Whenever	children	died,	or when	a husband	became widower,

snáwedsh	wénuitk,	ḵû´ḵi	ḵĕlekátko,	spû´klitcha
(or) the wife	(is) widowed,	they weep	for cause of death	go sweating

túmi	[shashámoks=]	[lólatko];	túnepni	waítash	tchík
many	relatives	who have lost;	five	days	then

sa	hû´uk	spû´klia.	6
they		sweat.

[Shiúlakiank] a	sha	ktái	húyuka	skoilakuápkuk;
Gathering	they	stones	(they) heat (them)	to heap them up (after use);

hútoks	ktái	ḵá-i tatá	spukliû´t’huīsh.
those	stones	never	having been used for sweating.

Spúklish	lúpĭa	húyuka;	ḵélpka a	át,
Sweat lodge	in front of	they heat (them);	heated (being)	when,

ílhiat	átui,	ḵídshna ai	î	ámbu,	kliulála.
they bring (them) inside	at once,	pour	on them	water,	sprinkle.

Spû´kli	a sha	túmĕni	“hours”;	ḵélpkuk	9
Sweat	then they	several	hours;	being quite warmed up

géka	shualkóltchuk	péniak	ḵō´ḵsh	pépe-udshak
they leave	(and) to cool themselves off	without	dress	only to go bathing

éwagatat,	ḵóḵetat,	é-ush	wigáta.
in a spring,	river,	lake	close by.

[Spukli-uápka]	[mā´ntch].
They will sweat	for long hours.

Shpótuok	i-akéwa	kápka,
To make themselves strong	they bend down	young pine-trees

skû´tawia	sha	wéwakag	knû´kstga.
(they) tie together	they	small brushwood	with ropes.

Ndshiétchatka	knû´ks a	sha	shúshata.	12
Of (willow-)bark	the ropes	they	make.

Gátpampĕlank	shkoshkî´lχa	ktáktiagi
On going home	they heap up into cairns	small stones

hû´shkankok	ḵĕlekápkash,	ktá-i	shúshuankaptcha	î´hiank.
in remembrance	of the dead,	stones	of equal size	selecting.

NOTES.

No Klamath or Modoc sweat-lodge can be properly called a sweat-house, as is the custom throughout the West. One kind of these lodges, intended for the use of mourners only, are solid structures, almost underground; three of them are now in existence, all believed to be the gift of the principal national deity. Sudatories of the other kind are found near every Indian lodge, and consist of a few willow-rods stuck into the ground, both ends being bent over. The process gone through while sweating is the same in both kinds of lodges, with the only difference as to time. The ceremonies mentioned 4-13. all refer to sweating in the mourners’ sweat-lodges. The sudatories of the Oregonians have no analogy with the estufas of the Pueblo Indians of New Mexico, as far as their construction is concerned.

[586, 1.] lápa spû´klish, two sweat-lodges, stands for two kinds of sweat-lodges.

[586, 5.] shashámoks=lólatko forms one compound word: one who, or: those who have lost relatives by death; cf. ptísh=lûlsh, pgísh=lûlsh; hishuákga ptísh=lúlatk, male orphan whose father has died. In the same manner, ḵĕlekátko stands here as a participle referring simultaneously to híshuaksh and to snáwedsh wénuitk, and can be rendered by “bereaved”. Shashámoks, distr. form of shá-amoks, is often pronounced sheshámaks. Túmi etc. means, that many others accompany to the sweat-lodge, into which about six persons can crowd themselves, bereaved husbands, wives or parents, because the deceased were related to them.

[586, 7.] Shiúlakiank etc. For developing steam the natives collect only such stones for heating as are neither too large nor too small; a medium size seeming most appropriate for concentrating the largest amount of heat. The old sweat-lodges are surrounded with large accumulations of stones which, to judge from their blackened exterior, have served the purpose of generating steam; they weigh not over 3 to 5 pounds in the average, and in the vicinity travelers discover many small cairns, not over four feet high, and others lying in ruins. The shrubbery around the sudatory is in many localities tied up with willow wisps and ropes.

[586, 11.] Spukli-uápka mā´ntch means that the sweating-process is repeated many times during the five days of observance; they sweat at least twice a day.

[ A DOG’S REVENGE.]

A Dakota Fable, by Michel Renville. Obtained by Rev. S. R. Riggs.

Śuŋka	waŋ;	ḳa	wakaŋka	waŋ	waḳiŋ	waŋ	taŋka	hnaka.
Dog	a;	and	old-woman	a	pack	a	large	laid away.

Uŋkan	śuŋka	ḳoŋ	he	sdonya.
And	dog	the	that	knew.

Uŋkaŋ	waŋna	haŋyetu,	uŋkaŋ	wakaŋka	iśtiŋmaŋ	kećiŋ
And	now	night,	and	old-woman	asleep	he thought

ḳa	en	ya:	tuka	wakaŋka	kiŋ	sdonkiye
and	there	went:	but	old woman	the	knew

ć̣a	kiktahaŋ	3	waŋke,	ć̣a	ite	hdakiŋyaŋ	ape	ć̣a	kićakse,
and	awake		lay,	and	face	across	struck	and	gashed,

ć̣a	nina	po,	keyapi.
and	much	swelled,	they say.

Uŋkaŋ	haŋḣaŋna	hehaŋ	śuŋka	tokeća	waŋ	en	hi,
And	morning	then	dog	another	a	there	came,

ḳa	okiya	ya.
and	to-talk-with	went.

Tuka	pamahdedaŋ	ite	mahen	inina	yaŋka.
But	head-down	face	within	silent	was.

Uŋkaŋ	taku	ićante	niśića	heciŋhaŋ	omakiyaka wo,	eya.
And	what	of-heart	you-bad	if	me-tell,	he-said.

Uŋkaŋ,	Inina	yaŋka wo,	wakaŋka	3	waŋ	teḣiya	omakiḣaŋ do,
And,	still	be-you,	old-woman		a	hardly	me-dealt-with,

eya,	keyapi.
he-said,	they say.

Uŋkaŋ,	Tokeŋ	nićiḣaŋ he,	eya.
And,	How	to-thee-did-she,	he-said.

Uŋkaŋ,	Waḳin	waŋ	taŋka	hnaka e	waŋmdake	ć̣a
And,	Pack	a	large	she-laid-away	I-saw	and

heoŋ	otpa	awape:	k̇a	waŋna	haŋ	tehaŋ	k̇ehan,
therefore	to-go-for	I waited:	and	now	night	far	then,

iśtiŋbe	seća e	en	mde	ć̣a	pa	timaheŋ	6	yewaya,
she-asleep	probably	there	I went	and	head	house-in		I-poked,

uŋkaŋ	kiktahaŋ	waŋke	śta	hećamoŋ:	k̇a,	Śi,
and	awake	lay	although	this-I-did:	and,	shoo,

de	tukten	yau he,	eye,	ć̣a	itohna	amape,
this	where	you-come,	she-said,	and	face-on	smote-me,

ć̣a	dećen	iyemayaŋ	ce,	eye	ć̣a	kipazo.
and	thus	she-me-left		he-said	and	showed-him.

Uŋkaŋ,	Huŋhuŋhe!	teḣiya	ećanićoŋ do,	ihomeća	waḳiŋ	kiŋ
And,	Alas! alas!	hardly	she-did-to-you,	therefore	pack	the

uŋtapi	9	kta ce,	eye	ć̣a,	Mnićiya wo,	eya,	keyapi.
we-eat		will,	he-said	and,	Assemble,	he-said,	they say.

Ito,	Minibozaŋna	kićo	wo,	ḳa,	Yaksa	taŋiŋ śni	kico	wo,
Now,	Water-mist	call,		and	Bite off	not manifest	call,

Tahu	waśaka	kico wo,	ḳa,	Taisaŋpena	kico wo,	eya,	keyapi.
Neck	strong	invite,	and,	His-knife-sharp	call,	he-said,	they-say.

Uŋkaŋ	owasiŋ	wićakićo:	ḳa	waŋna	owasiŋ	en	12	hipi
And	all	them-he-called:	and	now	all	there		came

hehaŋ	heya,	keyapi:
then	this-he-said,	they-say:

Ihopo,	wakaŋka	de	teḣiya	ećakićoŋ će;	miniheić̣iyapo,
Come-on,	old-woman	this	hardly	dealt-with;	bestir-yourselves,

haŋyetu	hepiya	waćonića	wakiŋ	waŋ	teḣiŋda	ḳa	on
night	during	dried-meat	pack	a	she-forbid	and	for

teḣiya	ećakićoŋ	tuka,	ehaeś	untapi	kta će,	eya,	keyapi.	15
hardly	dealt-with-him	but,	indeed	we eat	will	he-said,	they say.

Uŋkaŋ	Minibozaŋna	ećiyapi	ḳoŋ	he	waŋna	maġaźukiye
Then	Water-mist	called	the	that	now	rain-made,

ć̣a,	aŋpetu	osaŋ	maġaźu	ećen	otpaza;	ḳa	wakeya
and,	day	all-through	rained	until	dark;	and	tent

owasiŋ	nina	spaya,	wihutipaspe	olidoka	owasiŋ	taŋyaŋ	ḣpan.
all	very	wet,	tent-pin	holes	all	well	soaked.

Uŋkaŋ	hehaŋ	Yaksa taŋiŋ śni	wihutipaspe	18	kiŋ	owasiŋ	yakse,
And	then	Bite-off-manifest-not	tent-fastenings		the	all	bit-off,

tuka	taŋiŋ śni yaŋ	yakse	nakaeś	wakaŋka	kiŋ	sdonkiye	śni.
but	slyly	bit-off	so that	old-woman	the	knew	not.

Uŋkaŋ	Tahuwaśaka	he	waḳiŋ	ḳoŋ	yape	ć̣a	maniŋkiya
And	Neck-strong	he	pack	the	seized,	and	away off

yapa iyeya,	ḳa	tehaŋ	eḣpeya.
holding-in-mouth-carried	and	far	threw-it.

Hećen	Taisaŋpena	waḳiŋ	ḳoŋ	21	ćokaya	kiyaksa-iyeya.
So	His-knife-sharp	pack	the		in-middle	tore-it-open.

Hećeŋ	waḳiŋ	ḳoŋ	haŋyetu	hepiyana	temyaiyeyapi,	keyapi.
Hence	pack	the	night	during	they-ate-all-up,	they say.

Hećen	tuwe	wamanoŋ	keś,	saŋpa	iwaḣaŋić̣ida
So that	who	steals	although,	more	haughty

wamanoŋ	waŋ	[hduze],	24	eyapi	eće;	de	huŋkakaŋpi	do.
thief	a	marries,		they-say	always;	this	they-fable.

NOTES.

[588, 24.] This word “hduze” means to take or hold one’s own; and is most commonly applied to a man’s taking a wife, or a woman a husband. Here it may mean either that one who starts in a wicked course consorts with others “more wicked than himself,” or that he himself grows in the bad and takes hold of the greater forms of evil—marries himself to the wicked one.

It will be noted from this specimen of Dakota that there are some particles in the language which cannot be represented in a translation. The “do” used at the end of phrases or sentences is only for emphasis and to round up a period. It belongs mainly to the language of young men. “Wo” and “po” are the signs of the imperative.

TRANSLATION.

There was a dog; and there was an old woman who had a pack of dried meat laid away. This the dog knew; and, when he supposed the old woman was asleep, he went there at night. But the old woman was aware of his coming and so kept watch, and, as the dog thrust his head under the tent, she struck him across the face and made a great gash, which swelled greatly.

The next morning a companion dog came and attempted to talk with him. But the dog was sullen and silent. The visitor said: “Tell me what makes you so heart-sick.” To which he replied: “Be still, an old woman has treated me badly.” “What did she do to you?” He answered: “An old woman had a pack of dried meat; this I saw and went for it; and when it was now far in the night, and I supposed she was asleep, I went there and poked my head under the tent. But she was lying awake and cried out: ‘Shoo! what are you doing here?’ and struck me on the head and wounded me as you see.”

Whereupon the other dog said: “Alas! Alas! she has treated you badly, verily we will eat up her pack of meat. Call an assembly: call Water-mist (i.e., rain); call Bite-off-silently; call Strong-neck; call Sharp-knife.” So he invited them all. And when they had all arrived, he said: “Come on! an old woman has treated this friend badly; bestir yourselves; before the night is past, the pack of dried meat which she prizes so much, and on account of which she has thus dealt with our friend, that we will eat all up”.

Then the one who is called Rain-mist caused it to rain, and it rained all the day through until dark; and the tent was all drenched, and the holes of the tent-pins were thoroughly softened. Then Bite-off-silently bit off all the lower tent-fastenings, but he did it so quietly that the old woman knew nothing of it. Then Strong-neck came and seized the pack with his mouth, and carried it far away. Whereupon Sharp-knife came and ripped the pack through the middle; and so, while it was yet night, they ate up the old woman’s pack of dried meat.

Moral.—A common thief becomes worse and worse by attaching himself to more daring companions. This is the myth.

[INDEX.]

---

[ A ] [ B ] [ C ] [ D ] [ E ] [ F ] [ G ] [ H ] [ I ] [ J ] [ K ] [ L ] [ M ]
[ N ] [ O ] [ P ] [ Q ] [ R ] [ S ] [ T ] [ U ] [ V ] [ W ] [ Y ] [ Z ]

[Top]Abbreviations in signs	[338]
Abiquiu, Ancient cemetery of	[111]
Abnaki, Intelligence communicated by	[369]
Absaroka, Tribal signs for	[458]
Abstract ideas expressed in signs	[348]
Acaxers and Yaquis, cairn burial	[143]
Actors, modern, Use of gestures by	[308]
Addison, Gestures of orators	[294]
Adjective, The, in Indian tongues	[10]
“Adjedatig”	[197]
Adultery, Wyandot law for	[66]
Adverbial particles	[13]
Adverbs in Indian tongues	[10, 11],[13]
Aerial burial in canoes, Chinooks	[171]
sepulture	[152]
Æschylus, Theatrical gestures	[286]
Affirmation, Sign for	[286],[454]
Agglutination in language	[4]
Alaric’s burial	[181]
Alarm, Signs for	[529],[538]
Alaska cave burial	[129]
Alaskan Indians, Dialogue between	[492]
mummies	[134, 135]
Alaskans, Sign language of the	[313]
Alden, E. H., Scaffold burial	[161]
Aleutian Islanders, embalmment	[135, 136]
Algonkian myth	[27]
Algonkins, Burial fires of the	[198]
Alibamans, Aquatic burial of suicides by	[180]
Alive, Sign for	[421]
All together, Sign for	[523]
Allen, Dr.Harrison[208],[225],[238],[245]
, Miss A. J., Burial sacrifice	[189]
Ancient burial customs of barbaric tribes	[152]
cemetery of Abiquiu	[111]
nations, Tree burial of	[165, 166]
Ancientism defined	[33],[39]
Ancients, Curious mourning observances	[165, 166]
Anger, Sign for	[301]
, Signal for	[529]
Antelope, Signs for	[410]
Anthropologic archæology	[73, 74]
data, limitation of use of	[73-86]
ethnic characteristics	[76, 77]
history, customs	[76, 77]
language	[78-81]
mythology	[81, 82]
origin of man	[77, 78]
picture writing	[75]
psychology	[83],[86]
sociology	[83]
Antiquity of cremation	[143]
of gesture speech	[285]
Apache pictographs connected with signs	[372]
, Tribal signs for	[459]
Apaches, Smoke signals of the	[538]
Aphasia, Gestures in	[276]
Apingi burial	[125, 126]
Applause, Signs for	[300]
Application, Practical, of sign language	[346]
Approbation, Sign for	[286]
Aquatic burial, Alibamans, of suicides	[180]
, Cherokees	[180]
, Chinooks	[180]
, Gosh-Utes	[181]
, Hyperboreans	[180]
, Ichthyophagi	[180]
, Itzas	[180]
, Kavague	[180]
, Lotophagians	[180]
, Obongo	[180]
Arapaho, Tribal signs for	[460]
Arbitrary signs	[340]
Archæologic research connected with sign language	[368]
Archæology, Limitations to the Use of, in study ofanthropology	[73, 74]
Argyle, Duke of, Gestures of Fuegans	[293]
Ankara, Tribal signs for	[461]
Arm positions, Outlines of, in sign language	[545]
Arrangement in descriptions of signs	[546]
Art, Modern Italian, exhibiting gestures	[292]
Article pronouns in Indian languages	[9, 10]
Articulate speech, preceded by gesture	[274],[284]
Artificial articulation	[275],[307]
Ascena or Timber Indians	[103]
Asking, Signs for	[291],[297]
Assinaboin, Tribal signs for	[461]
Astute, Sign for	[305]
Athenæus, Account of Telestes	[286]
, Classification of gestures	[285]
Atkins, Dr. Francis H., Signs of Apaches	[325]
Atlas showing cessions of land	[252]
Atsina, Tribal signs for	[462]
Attention, Signal for	[539]
Atwater, Caleb, Burial mounds	[117]
Austin, Rev. Gilbert, Chironomia	[289]
Australian scaffold burial	[167]
Australians, Gestures of	[306]
Authorities in sign language, List of	[401]
Ax, Sign for	[380]
Aztecs and Taracos, Burial sacrifice	[190]
[Top]Bad, Signs for	[411]
Baldwin, C. C., Pottawatomie surface burial	[141]
Balearic Islanders, Cairn burial	[143]
Banak, Tribal signs for	[462]
Bancroft, H. H., Burial sacrifice	[190]
, Canoe burial in ground	[112]
, Costa Rica hut burial	[154]
, Doracho cist burial	[115]
, Esquimaux burial boxes	[155]
, Huitzilopochtli, description of	[231]
, Maya hieroglyphics, mode of reading	[223]
, Mourning, Central Americans	[185]
, Pima burial	[98]
, Superstitions regarding dead	[201]
Band, G. H.	[229]
Barbaric tribes, Ancient burial customs of	[152]
Barber, E. A., Burial urns	[138]
, Partial cremation	[151]
Bari of Africa, burial	[125]
Bartram, John, Cabin burial	[122]
, Choctaw ossuary	[120]
, Partial scaffold burial	[169]
Battle, Sign for	[419]
Bear, Signs for	[412]
Bechuana burial	[126]
Beckwourth, James, Crow mourning	[183]
Bede, The venerable, Treatise on gestures	[287]
Beechey, Capt. F. W., Lodge burial	[154]
Bell, Prof. A. Graham, Vocal articulation of dogs	[275]
Beltrami, J. C., Burial feast	[190]
, Burial posts	[197]
Benson, H. C., Choctaw burial	[186]
Bessels, Dr. Emil, Esquimaux superstition	[198]
Beverly, Robert, Virginia mummies	[131]
Bibliography of North American Philology	[xv]
Birgan, Meaning of word	[93]
Blackbird’s burial	[139]
Blackfeet burial lodges	[154]
cairn burial	[143]
tree burial	[161]
, Tribal signs for	[462]
Blind, Gestures of the	[278]
Bonaks, Cremation	[144]
Bone cleaning of the dead	[168]
Boner, J. H., Moravian mourning	[166]
Born, Signs for	[356]
Bossu, M., Burial denied to suicides	[180]
, Signs of the Atakapa	[324]
Boteler, Dr. W. C., Oto burial ceremonies	[96]
Boundaries, Indian	[253]
Box burial, Creek, Choctaw, and Cherokee	[155]
, Esquimaux	[155, 156]
, Indians of Talomeco River	[155]
, Innuits and Ingaliks	[156],[158]
, Kalosh	[156]
Braam, S. A. van	[229]
Bransford, Dr. J. C., U.S.N., Burial urns discovered by	[138]
Brasseur de Bourbourg, C. E.[208],[210],[243, 244]
Brave, Signs for	[352],[364],[414]
Brebeuf, Pere de, Burial feast	[191]
Brice, W. A., Surface burial	[141]
Brinton, Dr. D. G., Burial of collected bones	[170]
Brother, Sign for	[521]
Bruhier, J. J., Corsican customs	[147]
, Persian burial	[103]
BruléDakota colloquy in signs	[491]
Sioux, tree and scaffold burial	[158],[160]
Buffalo, Sign for	[488]
, Signals for, discovered	[532]
Burchard, J. L., Pit burial	[124]
Bushmann, J. C. E, Signs of Accocessaws	[324]
Butler, Prof. James D., Italian signs	[408]
Butterfield, H., Shoshone cairn burial	[143]
Burial, Apingi	[125, 126]
, Aquatic	[180]
canoes and houses	[177-179]
, Bari of Africa	[125]
, Bechuanas	[126]
beneath or in cabins, wigwams, or houses	[122]
, Box	[155]
, Carolina tribes	[93]
, Caddos	[103]
, Cairn	[142]
, Cairn, Ute	[142]
case, Cheyenne	[162, 163]
, Cave	[126]
, Chieftain, of the	[110, 111]
, Classification of	[92-93]
, Damara	[126]
dance, Yo-kaí-a	[192],[194]
dances	[193]
feast, Description of, by Beltrami	[190, 191]
, Hurons, of the	[191]
feasts	[190]
, superstitions regarding	[191]
fires, Algonkins	[198]
, Yurok	[198]
, Esquimaux	[198]
food	[192]
games	[195]
, Grave	[101]
, Ground, in canoes	[112]
in logs	[138, 139]
in mounds	[115]
in standing posture	[151, 152]
, Indians of Virginia	[125]
, Iroquois	[140]
, Kaffir	[126]
, Klamath and Trinity Indians	[106, 107]
, Latookas	[126]
, Lodge	[152]
lodges, Blackfeet	[154]
, Cheyenne	[154]
, Shoshone	[153, 154]
, Muscogulges	[122, 123]
, Meaning and derivation of word	[93]
, Moquis	[114]
, Navajo	[123]
, Obongo	[139, 140]
of Alaric	[181]
of Blackbird	[139]
of De Soto	[181]
of Long Horse	[153]
of Ouray	[128]
, Parsee	[105, 106]
, Pit	[93]
, Pitt River Indians	[151]
posts, Sioux and Chippewa	[197, 198]
, Round Valley Indians	[124]
sacrifice, Aztecs and Tarascos	[190]
, Indians of Northwest	[180]
, Indians of Panama	[180]
, Natchez	[187],[189]
, Tsinūk	[179]
, Wascopums	[189, 190]
, Sacs and Foxes	[94, 95]
scaffolds	[162]
song, Schiller’s	[110, 111]
of Basques and others	[195]
superstitions, Chippewas	[199, 200]
, Indians of Washington Territory	[201]
, Karok	[200]
, Kelta	[200]
, Modocs	[200, 201]
, Mosquito Indians	[201]
, Tlascaltecs	[201]
, Tolowa	[200]
, Surface	[138, 139]
, Urn	[137]
and cover, Georgia	[138]
, New Mexico	[138]
Burton, Capt. R. F., Arapaho language	[314]
[Top]Cabéça de Vaca, Signs of Timucuas	[324]
Cabins, wigwams, or houses, Burial beneath or in	[122]
Cabot, John	[250]
, Sebastian	[250]
Caddo, Tribal sign for	[464]
Caddos, Burial	[103]
Cairn burial, Acaxers and Yaquis	[143]
, Balearic Islanders	[143]
, Blackfeet	[143]
, Esquimaux	[143]
, Kiowas and Comanches	[142, 143]
, Pi-Utes	[143]
, Reasons for	[143]
, Shoshonis	[143]
Calaveras Cave	[128, 129]
California steatite burial urn	[138]
Camp, Signals for	[532],[539]
Campbell, John, Burial songs	[195]
Canes sepulchrales	[104]
Canoe burial in ground	[112]
, Mosquito Indians	[112, 113]
, Santa Barbara	[112]
, Clallam	[173, 174]
, Twana	[171],[173]
Canoes and houses, Burial	[177-179]
Canoes, Superterrene and aerial burial in	[171]
Capture, Sign for	[506]
Caraibs, Verification of death	[146]
Card catalogue of hieroglyphs	[223]
Carolina tribes, Burial among	[93]
Catlin, George, Burial of Blackbird	[139]
, Golgotha of Mandans	[170]
, Mourning cradle	[181]
Cave burial	[126]
, Alaska	[129]
, Calaveras	[128, 129]
, Utes	[127, 128]
Cessions of land	[xxvii],[249]
by the Indians, in Indiana	[257]
original and secondary	[256]
Chalchihuitlicue	[237]
Cherokee aquatic burial	[180]
Chesterfield, Lord, Gestures of orators	[311]
Cheyenne burial case	[162, 163]
lodges	[154]
, Tribal signs for	[464]
Chief, Signs for	[353],[416]
Chiefs, Wyandot, Election of	[61, 62]
Child, Signs for	[304],[356]
Children, Gestures of young	[276]
Chillicothe mound	[117, 118]
Chinese characters connected with signs	[356, 357]
, Expedient of the, in place of signs	[306]
Chinook aerial burial in canoes	[171]
aquatic burial	[180]
jargon	[313]
mourning cradle	[181, 182]
Chippewa burial superstitions	[199, 200]
mourning	[184]
scaffold burial	[161, 162]
widow	[184, 185]
Chironomia, by Rev. Gilbert Austin	[289]
Choctaw mound burial	[120]
scaffold burial	[169]
Choctaws funeral ceremonies	[186]
Cĭn-au´-äv brothers, a Shoshoni myth	[44, 45]
Cist burial, Doracho	[115]
graves, Kentucky	[114, 115]
, Indians of Illinois	[114]
Cistercian monks, Gestures of the	[288],[364]
Cists or stone graves	[113]
, Solutré	[113]
, Tennessee	[113]
Clallam canoe burial	[173, 174]
house burial	[175]
Clarke, Mr. Ben., Local source of sign language	[317]
Classic pantomimes	[286]
Classification of burial	[92]
Cleveland, Wm. J., Tree and scaffold burial	[158]
Codex Telleriano Remensis	[243]
Cold, Signs for	[345],[486]
Collaborators in sign language, List of	[401]
Collected bones, Interment of	[170]
Collecting signs, Suggestions for	[394]
Comanche inhumation	[99, 100]
, Tribal signs for	[466]
Combination in Indian tongues	[7]
language, Process of	[3],[7]
Come here, Signals for	[529],[532]
Comédie Française, Gestures of the	[309]
Comparison, Degrees of, in sign language	[363]
of English with Indian	[15]
Compounding in language	[3]
Congaree and Santee Indians, embalmment	[132, 133]
Conjunctions in sign language	[367]
Conjurers’ practice	[583]
Connotation of Indian nouns	[8]
Conventionality of signs	[333],[336],[340]
Copan, Statues of[207],[224],[227, 228],[229],[245]
Corbusier, Dr. William H., local source of sign language	[317]
, Sign for strong	[304]
Corporeal gestures generally	[270],[273]
Correspondents, Foreign, on sign language	[407]
Corsican funeral custom	[147]
Cortez, H.	[209]
Council, Indian, at Huron village	[251]
Cox, Ross, Cremation	[144]
Coyotero Apaches, Inhumation	[111, 112]
Cradle, mourning, Illustration of	[181]
Crafty, Sign for	[303]
Cree, Tribal signs for	[466]
Crock, Choctaw, and Cherokee box burial	[155]
Creeks and Seminoles, Inhumation	[95, 96]
, “Hallelujah” of the	[195]
Cremation, Antiquity of	[143]
, Bonaks	[144]
furnace	[149]
, Indians of Clear Lake	[147]
, Indians of Southern Utah	[149]
mound, Florida	[148, 149]
, Nishinams	[144]
, Partial	[150, 151]
, Se-nél	[147, 148]
, Tolkotins	[144-146]
Cresollius, Precedence of gestures	[282]
, Value of gestures	[280]
Crimes, Wyandot laws for	[66, 67]
Crow lodge burial	[153]
mourning	[183, 184]
Cuculkan. (See Quetzalcoatl.)
Curious mourning observances of ancients	[165, 166]
Curtiss, E., Exploration by	[115, 116]
Cut with an ax, Sign for	[550]
[Top]Dakhnias	[104]
Dakota calendar[373],[377],[382],[384]
, Tribal signs for	[467]
Dalgarno, George, Gestures real writing	[355]
, Works of	[284],[287]
Dall, W. H., Burial boxes	[156]
, Cave burial	[129]
, Mummies	[134]
Damara burial	[126]
Dance for the dead	[192]
Dances, Burial	[192]
Danger, Signals for	[529],[532]
Danish burial logs	[139]
Darwin, Charles, Analysis of emotional gestures	[270]
, Gestures of Fuegans	[293]
Day, Signs for	[371]
Dead, Dance for the	[192]
Deaf and dumb, American annals of the	[293]
Deaf-Mute College, National, Test of signs at the	[321]
Deaf-mutes, Methodical signs of	[362]
, Milan Convention on instruction of	[307]
, Signs of instructed	[362],[397]
, Signs of uninstructed	[277]
, Sounds uttered by uninstructed	[277]
Death, Signs for	[353],[420],[497]
Deceit, Signs for	[303]
Deciphering, Principles of	[207]
Defiance, Signals for	[530]
Delano, A., Tree burial	[161]
Denial of the existence of sign language, Mistaken	[326]
Derision, Sign for	[301]
Derivation, how accomplished	[7]
Desaix, le Capitaine	[210]
Description of burial feast	[190, 191]
De Soto’s burial	[181]
Devilism defined	[32]
Devouring the dead, Fans of Africa	[182]
, Indians of South America	[182, 183]
, Massageties, Padæns, and others	[182]
Dialects, Numerous, connected with gesture language	[294],[306]
Dialogues in sign language	[486]
Dictionary of sign language, Extracts from	[409]
Differentiation of parts of speech	[8]
Disappearing Mist, Account of	[327]
Discontinuance of sign language, Circumstances connected withthe	[312]
Discourses in signs	[521]
Discovery, Signals for	[533]
Diversities in signs, Classes of	[341]
Diversity of language	[28]
Divisions of sign language	[270]
Dodge, Col. Richard I., Abbreviations of signs	[339]
, Identity of sign language	[316],[335]
Dog, Signs for	[321],[387]
Dog’s revenge, a Dakota fable	[587]
Dolmens in Japan	[115]
Done, finished, Sign for	[513],[522],[528]
Doracho cist burial	[115]
Dorsey, Rev. J. Owen, linguistic researches	[xvii]
, Mistaken denial of signs	[326]
Doubt, Sign for	[512]
Drew, Benjamin, Schiller’s burial song	[110]
Drink, Sign for	[301],[344],[357]
Dumas, Alexandra, Sicilian signs	[295]
Dumont, M. Butel de, House burial	[124]
Dupe, Sign for	[305]
Dust signals	[541]
[Top]Eat, Sign for	[301],[480]
Echo, Origin of; a Shoshoni myth	[45-47]
Ecstasism defined	[36]
Eells, Rev. M., Canoe burial	[171]
Egyptian characters connected with signs[304],[355],[357, 358, 359],[370],[379, 380]
Embalmment, Aleutian Islanders	[135, 136]
, Congaree and Santee Indians	[132, 133]
or mummification	[130]
Emblems distinguished from signs	[389]
Encampment regulations (Wyandot)	[64]
Engelhardt, Prof. C.	[139]
Esquimaux box burial	[155, 156]
burial fires	[198]
cairn burial	[143]
lodge burial	[154]
Ethnic characteristics, Limitations to the use of, in study ofanthropology[76]
Ethnologic facts connected with signs	[384]
Etymology of words from gestures	[352]
European ossuaries	[191]
Evening, Signs for	[353]
Evolution, distinguished from invention of sign language	[319],[388]
of language	[3]
Excavation of Indian mound, North Carolina	[120-122]
Exchange, Signs for	[454]
Explorations in Southwest	[xxx]
[Top]Facial expression generally	[270],[273]
play, giving detailed information	[271]
Falling Star (myth)	[27]
Family, The term, defined	[59]
Fans of Africa devour the dead	[182]
Fatigue, Sign for	[305]
Fay, Prof. E. A., contributions on signs	[309],[408]
Fear, Sign for	[506]
Feasts, Burial	[190]
Fellowhood, Wyandot institution of	[68]
Female, Signs for	[300],[357]
Ferdinand, King of Naples, speech in signs	[294]
Fetichism, The term, defined	[32],[41]
Fingers, Details of position of, in sign language	[392]
, Special significance in disposition of, byItalians	[285]
Fire arrows, Signals by	[540]
, Signs for	[344],[380]
Fires, Burial	[198]
Fiske, Moses, Cists	[113]
Flathead, Tribal signs for	[468]
Florida cremation mound	[148, 149]
mound burial	[119, 120]
Food, Burial	[192]
Fool, Signs for[297],[303],[345],[505, 506]
Ford, Lieut. Geo. E., U.S.A., Cabin burial	[123]
Foreign correspondents on sign language	[407]
Foreman, Dr. E., Burial urns	[138]
, Cremation	[149]
Foster, J. W., Urn burial	[137]
, Cremation	[150]
Fox, Tribal sign for	[468]
Frémont, General J. C., Signs of Pai-Utes and Shoshonis	[324]
Friend, friendship, Signs for	[384],[491],[527]
Funeral ceremonies, Choctaws	[186]
, Twanas and Clallams	[176]
custom, Corsican	[147]
Furnace, Cremation	[149]
[Top]Gageby, Capt. J. H., U.S.A., Box burial	[155]
Gallaudet, President T. H., Facial expression	[271]
, President E. M., Test of Utes in signs	[321],[323]
Games, Burial	[195]
Gardner, Dr. W., U.S.A., Theory of scaffold burial	[167]
Gatschet, A. S., Linguistic and general researches among theKlamaths	[19]
Gender in Indian languages	[9]
in sign language	[366]
Genesis of philosophy	[19]
Gens, The term, defined	[59]
Gesture language and gesture speech. (See Signlanguage.)
Gesture speech, Study of	[xxxiii]
Gestures as an occasional resource	[279]
as survival of a sign language	[330]
, blind, of the	[278]
, Etymology of words from	[352]
in mental disorder	[276]
, Involuntary response to	[280]
, fluent talkers, of	[279]
, Language not proportionate to developmentof	[293],[314]
low tribes of men, of	[279]
lower animals, of	[275]
modern actors, used by	[308]
modern orators, used by	[311]
young children, of	[276]
Ghost gamble	[195-197]
Gianque, Florian, Mound burial	[120]
Gibbs, George	[106]
, Burial canoes and houses	[177]
, Comparative vocabulary	[555]
Gilbert, G. K., Klamath burial	[147]
, Moquis burial	[114]
, Pueblo etchings	[371, 372],[373]
Gillman, Henry, Exploration of mound	[148]
Given, Dr. O. G., Cairn burial	[142]
Glad, Sign for	[495]
“Golgothas,” Mandans	[170]
Good, Signs for	[424]
Gosh-Utes, Aquatic burial amongst	[181]
Government, Wyandot civil	[61]
, Functions of	[63]
Grammar, Sign language with reference to	[359]
Grammatic processes, agglutination	[4]
, combination	[3]
, compounding	[3]
, inflection	[4]
, intonation	[6]
, juxtaposition	[3]
, placement	[7, 8]
, vocalic mutation	[5]
Grass, Sign for	[343]
Grave burial	[101]
Greek vases, Figures on, explained by modern Italiangestures	[289, 290]
Gregg, Dr. P., Surface burial	[140]
Grinnell, Dr. Fordyce, Comanche inhumation	[99]
, Wichita burial customs	[102]
Grossman, Capt. F. E., Pima burial	[98]
Gros Ventres and Mandans, Scaffold burial	[161]
Grow, Sign for	[343]
[Top]Habitation, Signs for	[427]
Haerne, Mgr. D. de, Works on sign language	[292]
Hale, Horatio, Mohawk signs	[327]
“Hallelujah” of the Creeks	[195]
Halt! Signals for	[530],[535]
Hammond, Dr. J. F., Burial lodges	[154]
Hand positions, Types of	[547]
Hand-shaking, connected with signs	[385]
Hardisty, W. L., Log burial in trees	[166]
Harpokrates, Erroneous character for	[304]
Hawkins Line (boundary)	[253]
Hear, Signs for	[376]
Hecastotheism, The term, defined	[30],[32]
Hénto (Gray Eyes), Wyandot signs	[327]
Heredity, Cases of, in speech	[276, 277]
Herrera	[232]
Hesitation, Signs for	[291]
Hidatsa superstitions	[199]
, Tribal signs for	[469]
Hieratic art	[210]
Hieroglyphs	[210]
are read in a certain order.	[223]
(See Egyptian characters.)
Hind, Henry Youle, Burial feast	[191]
History of sign language	[285]
and customs, Limitations to the use of, in studyof anthropology	[76, 77]
Hoffman, Dr. W. J.	[99]
, Collaboration of, in sign language	[399]
, Drawing of Pima burial	[111],[153]
Holbrook, W. C., Burial mounds	[118]
Holden, Prof. E. S., Studies on Central American picturewriting	[xxv]
Holmes, W. H., Artistic aid of	[400]
, Drawings by	[106],[203]
Home, Signs for	[483],[485]
Homomorphy of signs with diverse meanings	[342]
Horn sign, Italian	[298, 299]
Horse, Signs for	[433]
Hough, Franklin B., Canoe burial in the ground	[112]
House, Signs for	[427]
burial, Clallams	[175]
, Paskagoulas and Billoxis	[124, 125]
Huitzilopochtli[229, 230, 231],[232, 233],[234, 235],[236],[238, 239],[241]
Humboldt, Signs of South Americans	[307]
Hunger, Signs for	[304],[485]
Hurons, Burial feast of	[191]
Hyperboreans, aquatic burial	[180]
[Top]Ichthyophagi, aquatic burial	[180]
Illinois mounds	[118]
, Purchase of land for Indians in	[254]
Illustration, Scheme of, in sign language	[544]
Illustrations, Examples of, for collaboration on signlanguage	[550]
Indian, generically, Signs for	[469]
languages, Discussion of	[516]
mound in North Carolina, Excavation of	[120-122]
title, Character of	[249]
tongues, Relative position of	[15]
Indiana, Cession of land by the Indians	[257]
Indians, Condition of the, favorable to sign language	[311]
of Bellingham Bay, lodge burial	[154]
of Clear Lake, cremation	[147]
of Costa Rica, lodge burial	[154]
of Illinois, cist burial	[114]
of Northwest, burial sacrifice	[180]
of Panama, burial sacrifice	[180]
of South America devour the dead	[182, 183]
of Southern Utah, cremation	[149]
of Talomeco River, box burial	[155]
of Taos, inhumation	[101, 102]
of Virginia, burial	[125]
of Washington Territory, burialsuperstition	[201]
, Theories respecting the signs of	[313]
Inflection in English language	[14]
in language	[4]
, Paradigmatic	[7],[15]
Inhumation	[93]
, Comanches	[99, 100]
, Coyotero Apaches	[111, 112]
, Creeks and Seminoles	[95, 96]
, Indians of Taos	[101, 102]
, Mohawks	[93]
, Otoe and Missouri Indians.	[96, 97],[98]
, Pimas	[98, 99]
, Wah-peton and Sisseton Sioux	[107-110]
, Wichitas	[102, 103]
, Yuki	[99]
Innuit and Ingalik box burial	[156-158]
Innuits, Sign language of	[307]
Inquiry, Signs for[291],[297],[303],[447],[480],[486],[494]
, Signals for	[531],[536]
Insult, Sign of	[304]
Interjectional cries	[283]
Interment of collected bones	[170]
Interrogation, Mark of, in sign language	[367]
Intonation, Process of	[6, 7]
Invention of new signs in sign language	[387]
Involuntary response to gestures	[280]
Iroquois scaffold burial	[169, 170]
surface burial	[140]
, Studies among	[xxii]
Isolation, Loss of speech by	[278]
Italians, Modern, Signs of	[285],[305]
Itzas, Aquatic burial	[180]
[Top] Jacker, Very Rev. Edward, Disuse of signs	[325]
Japan dolmens	[115]
Jenkes, Col. C. W., Partial cremation	[150]
Johnston, Adam, Cremation myth	[144]
Jones, Dr. Charles C., Stone graves of Tennessee	[114]
, Natchez burial	[169]
Jorio, The canon Andrea de, Works on sign language	[289]
Joseph, Judge Anthony, Inhumation of Taos Indians	[101]
Joy, Signs for	[300]
Justice, Sign for	[302]
Juxtaposition in language	[3]
[Top]Kaffir burial	[126]
Kaibabit myth	[28]
Kaiowa, Tribal signs for	[470]
Kalosh box burial	[156]
Karok burial superstition	[200]
Kavague aquatic burial	[180]
Kaw-a-wāh	[142]
Keating, William H., Burial scaffolds	[162]
, Burial superstitions	[199]
Keep, Rev. J. R., Syntax of Sign language	[360]
“Keeping the Ghost”	[160]
Kelta burial superstition	[200]
Kent, M. B., Sac and Fox burial	[94]
Kentucky cist graves	[114, 115]
mummies	[133]
Kickapoo, Tribal signs for	[470]
Kill, Signs for	[377],[437]
Kin chē-ĕss, Address of	[521]
Kingsborough, Lord	[210]
Kinship society	[68, 69]
Kiowa and Comanche cairn burial	[142, 143]
Kitty-ka-tats	[102]
Klamath and Trinity Indians, burial	[106, 107]
Indians, General researches among	[xix]
Klingbeil, William, Partial cremation	[151]
Knife, Sign for	[386]
Kutine, Tribal signs for	[470]
[Top]Lafitau, J. F.	[182]
Land cessions	[249]
Language, Diversity of	[28]
, Evolution of	[3-16]
, Limitations to the use of, in study ofanthropology	[78],[81]
, Primitive, theories upon	[282]
, Processes of	[3-8]
“Last cry”	[186]
Lately, Signs for	[366]
Latookas burial	[126]
Landa,Bishop	[208],[243]
Landa’s hieroglyphic alphabet	[208]
Lawson, John, Partial embalmment	[132]
, Pit burial	[93]
Lea, John M.	[253]
Lean Wolf’s Complaint, in signs	[526]
Leemans, Dr.	[229]
Leibnitz, Signs connected with philology	[349]
syntax	[360]
Leonardo da Vinci	[292]
Leon y Gama	[232]
Letter of transmittal	[iii]
Lie, falsehood, Signs for	[345],[393],[550]
Lightning, Signs for	[373]
Linguistic researches	[xvii,xviii]
among the Klamaths	[xix]
Lipan, Tribal sign for	[471]
List of illustrations, Burial customs	[87]
, Sign language	[265]
Living sepulchers	[182]
Lockwood, Miss Mary	[224]
Lodge burial	[152]
, Crow	[153]
, Esquimaux	[154]
, Indians of Bellingham Bay	[154]
, Indians of Costa Rica	[154]
, Sioux	[152, 153]
Log burial	[138, 139]
, Danish	[139]
in trees, Loucheux	[166]
Long Horse, burial of	[153]
Loss of speech by isolation	[278]
Lotophagians, Aquatic burial	[180]
Loucheux, log burial in trees	[166]
Love, Signs for	[345],[521]
Low tribes of men, Gestures of	[279]
Lower animals, Gestures of	[275]
Lucian, de saltatione	[287]
[Top]McChesney, Dr. Charles E.	[107-111]
, “Ghost gamble”	[195]
McDonald, Dr. A. J., Rock fissure burial	[127]
McKenney, Thomas L., scaffold burial	[161]
, Chippewa widow	[184]
McKinley, William, Burial urns	[13]
Macrobrian Ethiopians, Preservation of the dead	[136, 137]
Mahan, I. L., Chippewa mourning	[184]
Maiming, Wyandot law for	[66]
Man, Origin of, in connection with the study ofanthropology	[77, 78]
, Sign for	[416]
Mandan “Golgothas”	[170]
, Tribal sign for	[471]
Mano in fica, Neapolitan sign	[300]
Manuals, Preparation of, for use in original research	[xxxii]
Manuscript Troano	[234]
Many, Signs for[445],[496],[524],[535]
Marriage regulations (Wyandot)	[63, 64]
, Signs for	[290]
Mason, Prof. O. T., Work of	[xxii]
Matthews, Dr. Washington, U.S.A., Hidatsa superstition	[199]
, Tree burial	[161]
Maya characters connected with signs	[356],[376]
Medicine, Signs for	[386]
Medicine-man, Signs for	[380]
Menard, Dr. John, Navajo burial	[123]
Mental disorder, Gestures in	[276]
Methodical signs of deaf-mutes	[362]
Mexican characters connected with signs[357],[375],[377],[380],[382]
Miami Valley mound burial	[120]
Michaëlius, Algonkin signs	[324]
Michaux, R. V., Exploration of mound on farm of	[12]
Miclantecutli	[229],[232]
Midawan, a ceremony of initiation	[122]
Migration regulations (Wyandot)	[64]
Milan convention on instruction of deaf-mutes	[307]
Military government (Wyandot)	[68]
Miller, Dr. C. C., Assistance from	[197]
Missouri River, Sign for	[477]
Mitchell, Dr. Samuel L., Kentucky mummies	[133, 134]
Modal particles	[13]
Mode in Indian tongues	[12]
Modern use of sign language	[293]
Modification, how accomplished	[7]
Modoc burial superstition	[200, 201]
Mohawks, Inhumation	[93]
Money, Sign for	[297]
Monotheism defined	[30],[32],[142]
Months, their hieroglyphs	[243]
Moon, Indian explanation of	[24]
myth	[25]
Moose, Sign for	[495]
Moqui pictographs connected with signs	[371],[373]
Moquis burial	[114]
Moravian mourning	[166]
Morgan, Lewis H., Atsina signs	[312]
, Burial dance	[192]
, Partial scaffold burial	[169]
Morse, E. S., Dolmens in Japan	[115]
, Japanese signs	[442]
Mortuary customs of North American Indians	[xxvi]
Parthians, Medes, etc.	[104]
Persians	[103, 104]
Mosquito Indians, Burial superstition of	[201]
, canoe burial in ground	[112, 113]
Mother, Sign for	[479]
Motions relative to parts of body in sign language	[393]
Mound burial	[115]
, Choctaws	[120]
, Florida	[119, 120]
, Miami Valley	[120]
, Ohio	[117, 118]
Mounds, Illinois	[118, 119]
of stone	[118]
Mourning ceremonies, Sioux	[109, 110]
, Chippewa	[184]
cradle, Chinook	[181, 182]
engraving of	[181]
, Crows	[183, 184]
customs of widows	[185, 186]
, Indians of Northwest	[179]
, Moravian	[166]
observances, Twana and Clallams	[176]
sacrifice, feasts, food, etc	[183]
MS. Troano	[234]
Much, Signs for	[446]
Müller, J. G., Mexican gods	[232]
Müller, Max, Theories relating to language	[277],[281],[283]
Mummies, Alaskan	[134, 135]
, Kentucky	[133]
, Northwest coast	[135]
, Virginia	[131, 132]
Mummification or embalmment	[130]
Mummification, Theories regarding	[130]
Murder, Wyandot law for	[66]
Muret, Pierre, Living sepulchres	[182]
, Persian mortuary customs	[103]
Muscogulge burial	[122, 123]
Mutation, Vocalic	[5]
Myth, Rain (Hindoo)	[27]
, Falling stars (Ute)	[27]
, Migration of birds (Algonkian)	[27]
, Moon (Ute)	[25]
, Norse	[26]
, Oraibi	[25],[27]
, Rain (Shoshoni)	[26, 27]
, Rainbow (Shoshoni)	[27]
, Sun (Ute)	[24]
Mythic tales	[43-56]
Cĭn-aú-äv brothers	[44, 45]
, Origin of	[37]
Origin of the echo	[45-47]
The so-pus wai-un-äts	[47-51]
Ta-wots has a fight with the sun	[52],[56]
Mythologic philosophy, Course of evolution of	[38-43]
, Devilism	[32]
, Fetichism	[32],[41]
, Four stages of	[29],[33]
, Hecastotheism	[30],[32]
, Monotheism	[30],[32]
, Outgrowth from	[33],[38]
, Physitheism	[30],[32]
, Psychotheism	[30],[32]
, Zootheism	[30],[32]
Mythology, Indian	[19-56]
, Limitations to the use of, in study ofanthropology	[81, 82]
Myths, language, Hebrew	[28]
, Kaibabit	[28]
[Top]Name regulations of the Wyandot tribe	[64]
Naolin	[230]
Narratives in sign language	[500]
Natchez burial sacrifice	[187-189]
scaffold burial	[169]
Natci’s narrative in signs	[500]
National Deaf-Mute College	[321],[408]
Natural pantomime	[280]
signs	[307],[340]
Navajo burial	[123]
Na-wa-gi-jig’s story in signs	[508]
Neapolitan gestures and signs	[289],[296-305]
Negation of affirmative in sign language	[391]
, Signs for[290],[299, 300],[304],[355],[440],[494]
Norm	[142]
New Mexico burial urn	[138]
Night, Signs for	[358]
Nishinams, Cremation among the	[144]
Nomenclature	[211],[220]
Norris, P. W., lodge burial	[153]
Norse rain myth	[26]
North Carolina Indians, Partial cremation	[150, 151]
Northwest coast mummies	[135]
, Indians of, mourning	[179]
Nothing, none, Signs for[322],[355, 356],[443]
Nouns in Indian tongues	[11]
Now, Signs for	[366]
[Top]Obongo aquatic burial	[180]
surface burial	[139, 140]
Observers, Queries for, regarding burial	[202, 203]
Occasional resource, Gestures as an	[279]
Ohio mound burial	[117]
Oh-sah-ke-uck	[94]
Ojibwa and Cree surface burial	[141]
dialogue in signs	[499]
pictographs connected with signs[371, 372],[376],[380, 381]
, Tribal sign for	[472]
Old man, Sign for	[338]
Omaha colloquy in signs	[490]
myth	[581]
Onomatopeia	[283]
Opposite, Signs for	[353]
Opposition in sign language	[364]
Oraibi myth	[27]
Oral language defined	[273]
, primitive	[274]
Orators, modern, Gestures used by	[311]
Origin of man, in connection with the study ofanthropology	[77, 78]
sign language	[273]
Original and secondary cessions	[256]
Osage, Tribal signs for	[472]
Ossuaries, European	[191]
Otis, Dr. George A., U.S.A., Burial case	[162]
Oto and Missouri Indians, Inhumation	[96-98]
Ouray, Burial of	[128]
, head chief of Utes	[315],[328]
Outlawry, Wyandot institution of	[67]
Owsley, Dr. W. J., Cist graves	[114]
[Top]Palenque, Statues of[207],[224],[237-239],[245]
Pani, Tribal signs for	[472]
Pantomime, Natural	[280]
Pantomimes, Classic	[286]
Paradigmatic inflection	[7],[15]
Partial cremation	[150]
, North Carolina Indians	[150, 151]
scaffold burial and ossuaries	[168]
Particles, Adverbial	[13]
, Modal	[13]
, Pronominal	[13]
, Tense	[13]
Parsee burial	[105, 106]
Partisan, Signs for	[384],[418]
Paskagoulas and Billoxis, House burial	[124, 125]
Patricio’s narrative in signs	[505]
Peace, Signals for	[530],[534, 535]
, Signs for	[438]
Pend d’Oreille, Tribal sign for	[473]
Period, Mark of, in sign language	[368]
Permanence of signs	[329]
Persians, Mortuary customs of the	[103, 104]
Personal adornment regulations (Wyandot)	[64]
Peruvian characters connected with signs	[371]
“Pet-chi-é-ri”	[200]
Philology, Relation of sign language to	[349]
Philosophy, Genesis of	[19]
, Mythologic, Ancientism	[33]
, Course of evolution of	[38-43]
, Ecstasism	[36]
, Mythic tales	[37]
, Monotheism	[42]
, Outgrowth from	[33-38]
, Physitheism	[42]
, Psychotheism	[42]
, Religion	[37, 38]
, Spiritism	[35, 36]
, Thaumaturgics	[37]
, Theistic society	[35]
, Tutelarism	[41]
, Zoötheism	[38, 39],[40]
of civilization	[21]
of savagery	[21]
, Stages of	[21]
Phrases in sign language	[479]
Phratry defined	[60, 61]
Physitheism defined	[30],[32]
Pictographs connected with sign language	[368]
Picture writing, Central American	[25]
, Limitations to the use of, in study ofanthropology	[75]
Pilling, J. C., Bibliography of North American Philology	[xv]
Pimas, Inhumation among	[98, 99]
Pinart, M. Alphonse, Pima burial	[98]
Pinkerton, John, Virginia mummies	[131]
Piros	[101]
Pit burial	[93]
Pitt River Indians, Burial and cremation	[151]
Pi-Ute cairn burial	[143]
Placement, Process of	[6-8]
Porter, Prof. Samuel, Thought without language	[277]
Possession, Right of	[252]
, Sign for	[484],[524]
Posts, Burial	[197]
Potherie, De la M., Surface burial	[140]
Powell, J. W., Indian orthography	[484]
, Inflexions in Indian languages	[351]
, Linguistic classification	[403]
, Stone graves or cists	[113]
Powers, Stephen, Burial dance	[192]
, Burial song	[194]
, Burial superstition	[200]
, Origin of cremation	[144]
, Se-nél cremation	[147]
, Yuki burial	[99]
Preparation of dead, Similarity of, between Comanches and Africantribes	[100]
Prepositions in Indian tongues	[11]
sign language	[367]
Preservation of dead, Macrobrian Ethiopians	[136, 137]
, Werowance of Virginia	[131, 132]
Pretty, Signs for	[300]
Priest, Josiah, Box burial	[155]
Primitive language, Theories upon	[282]
oral language	[274]
Prisoner, Sign for	[345]
Processes of language	[3-8]
Pronominal particles	[13]
Pronouns in Indian languages	[9-10]
Proper names in sign language	[364],[476]
Psychology, Limitations to the use of, in the study ofanthropology	[83],[86]
Psychotheism defined	[30],[32]
Pueblo pictographs connected with signs	[373]
, Tribal sign for	[473]
Punctuation in sign language	[367]
Purchases of land from Indians in Illinois	[254]
Putnam, F. W., Stone graves or cists	[115, 116]
[Top]Quantity, Signs for	[291],[359],[445]
Queries for observers regarding burial	[202, 203]
Question, Signs for[291],[297],[303],[447],[480],[486],[494]
, Signals for	[531],[536]
Quetzalcoatl[230],[237],[239, 240, 241],[242, 243]
Quintilian, Antiquity of gesture language	[285]
, Powers of gesture	[280]
, Questioning by gesture	[449]
, Rules for gesture	[285]
Quiogozon or ossuary	[94]
[Top]Rabbit, Sign for	[321]
Rabelais, Forced and mistaken signs	[338]
, Head shaking	[441]
, Primitive language	[282]
, Sign for marriage	[290]
, Signs addressed to women	[310]
, Universal language	[287]
Raffaelle, Attention to gestures	[292]
Railroad cars, Sign for	[322]
Rain myth, Hindoo	[27]
, Oraibi	[26]
, Shoshone	[26, 27]
, Signs for	[344],[357],[372]
Rainbow myth (Shoshoni)	[27]
Rapport necessary in gestures	[310]
Ran, Dr.	[221]
Reason for cairn burial	[143]
Rejection, Signs for	[298, 299]
Religion, Origin of	[37, 38]
Remarks, Final	[203]
Researches in sign language, how made	[395]
Results sought in study of sign language	[346]
Revenge, A dog’s; a Dakota fable	[587]
Review of Turner’s narrative	[165]
Ride, Sign for	[551]
Riggs, S. R., Linguistic researches	[xviii]
Robertson, R. S., Surface burial	[139]
Roman, Bernard, Choctaw hone houses	[168]
, Funeral customs of Chickasaws	[123]
Round Valley Indians, burial among	[124]
Royce, C. C., Cessions of land	[xxvii]
Ruxton	[324]
[Top]Sac, or Sanki, Tribal sign for	[473]
Sacrifice	[187]
Sacs and Foxes, burial among	[94, 95]
, surface burial	[140, 141]
Safety, Signals for	[536]
Sahaptin, Tribal sign, for	[473]
Same, similar, Sign for	[385]
Sauer, Martin, Aleutian mummies	[135]
Sauks, Foxes, and Pottawatomies, surface burial among	[151]
Sayce, Prof. A. H., Origin of language in gestures	[283, 284]
Scaffold burial, Australia	[167]
, Chippewas	[161, 162]
, Choctaw	[169]
, Gros-Ventres and Mandans	[161]
, Iroquois	[169, 170]
, Natchez	[169]
, Sioux	[163, 164]
, Tent burial on	[174]
Scaffolds, Theory regarding	[167, 168]
Schiller’s burial song	[110]
Schoolcraft, Henry R., Burial posts	[197]
, Comparative vocabulary	[555]
, Cremation myth	[144]
, Mohawk burial	[93],[95]
, Partial embalmment	[132]
Scocciare, Italian sign for	[298]
Seechaugas	[158]
Sellers, George Escoll, Cist burial	[114]
Se-nél, Cremation among the	[147, 148]
Sepulture, Aerial	[152]
Seraglio, mutes of the, Gestures of the	[307]
Shawnee, Tribal sign for	[474]
Sheepeater, Tribal signs for	[474]
Sheldon, William, Caraib burial customs	[146]
Shoshone burial lodges	[153, 154]
cairn burial	[143]
myth	[26, 27]
, Tribal signs for	[474]
Sibscota, Mutes of Seraglio	[307]
Sicard, Abbé, Deaf mute signs	[277],[288],[362]
Sicaugu	[158]
Sicily, Gesture language in	[295]
Sign language, Abstract ideas expressed in	[348]
, Alaskans, of the	[513]
, Antiquity of	[285]
, Apache pictographs connected with	[372]
, Archæologic research connected with	[368]
, Arrangement in description of signs in	[546]
, Australian	[306]
, Authorities in, list of	[401]
, Chinese characters connected with	[356, 357]
, Cistercian monks, of	[283],[364]
, collaborators in, List of	[401]
, comparison, Degrees of, in	[363]
, Conjunctions in	[367]
, Convention, not requiring	[334]
, Corporeal gestures in	[270],[273]
, correspondents, Foreign, on	[407]
, deaf-mutes, of uninstructed	[277]
, dialects, numerous, connected with	[294]
, Dialogues in	[486]
, Dictionary of, Extracts from	[409]
, Discontinuance of	[312]
, Discourses in	[521]
Egyptian characters connected with[304],[355],[357-359],[370],[379, 380]
, Emotional gestures in	[270]
, Ethnologic facts connected with	[384]
evolved rather than invented	[319]
, Facial expression in	[270],[273]
, fingers, Details of position of, in	[392],[547]
, Gender in	[366]
, Grammar connected with	[359]
, hand positions, Types of, in	[547]
, History of	[285]
, illustration, Scheme of, in	[544]
, Indian and deaf-mute, compared	[320]
and foreign, compared	[319]
, Special and peculiar is the	[319]
Indians, North American, Once universalamong	[324-326]
, Conditions favorable to	[311]
, Innuits, of the	[307]
, interrogation, Mark of, in	[367]
, Invention of new signs in	[387]
, Italians, modern, of	[285],[305]
, Languages, Indian, compared with	[351]
, Maya characters connected with	[356],[376]
, Mexican characters connected with[357],[375],[377],[380],[382]
, Mistaken denial of existence of	[326]
, Modern use of	[293]
, Modern use of, by other than North AmericanIndians	[320]
, Motions relative to parts of body in	[393],[545]
, Narratives in	[500]
, Negation or affirmative in	[391]
, Ojibwa pictographs connected with[371, 372],[380, 381]
, Opposition in	[364]
, Oral language not proportioned to developmentof	[293],[314]
, Origin of	[273]
, Origin of, from a particular tribe	[316]
, Outlines of arm positions in	[545]
, period, Mark of, in	[368]
, Peruvian characters connected with	[371]
, Phrases in	[479]
, Pictographs connected with	[368]
, Practical application of	[346]
preceded articulate speech	[274],[284]
, Prepositions in	[367]
, Prevalence of Indian system of	[323]
, Proper names in	[364],[476]
, Pueblo pictographs connected with	[373]
, Punctuation, in	[367]
, Philology, relation of, to	[349]
, Researches, Mode in which made on	[395]
, Resemblance to Indian languages	[351]
, Results sought in the study of	[346]
, Seraglio, of the mutes of the	[307]
, Sicilian	[295]
, Sociologic conditions connected with	[293, 294]
, South American	[307]
, Survival of	[306]
, Syntax connected with	[359]
, Tense in	[366]
, Time in	[366]
, Tribal signs in	[458]
, writing, Origin of, connected with	[354]
Signals, Apache	[534]
bodily action, Executed by	[529]
, Cheyenne and Arapaho	[542]
, Dust	[541]
, Fire arrows used in	[540]
, Foreign	[549]
, Smoke	[536]
when person signaling is not seen	[536]
with objects in connection with personalaction	[532]
Signs, Abbreviation in	[338]
, Arbitrary	[340]
, Conventional	[333],[336],[340]
, deaf-mutes, of uninstructed	[277]
, diversities in, Classes of	[341]
, Forced	[336]
, Homomorphy of, with diverse meanings	[342]
, Mistaken	[336]
, Natural	[307],[340]
, Oral language, not proportioned to developmentof	[293],[314]
, Permanence of	[329]
, Power of, compared with speech	[347],[349]
, Surviving in gesture	[330]
, Symmorphs in	[343]
, Synonyms in	[341]
, Systematic use of, distinguished fromuniformity of	[330]
, Theories of Indians, respecting the	[313]
Silence, Sign for	[304]
Simpson, Capt. J. H., U.S.A., Aquatic burial	[181]
Sioux and Chippewa burial posts	[197, 198]
lodge burial	[152, 153]
mourning ceremonies	[109, 110]
scaffold burial of the	[163, 164]
tree burial of the	[161]
Small, Sign for	[302]
Smoke, Sign for	[343],[380]
signals	[536]
, Foreign	[539]
Smyth, R. Brough, Australian, signs	[306],[408]
Society, Kinship	[68, 69]
Sociologic conditions connected with use of gestures	[293]
Sociology, Limitations to the use of, in study ofanthropology	[83]
So´-kus wai´-un-äts, a Shoshoni myth	[47-51]
Soldier, Signs for	[344],[449],[505]
Solutré cists	[113]
Songs, Burial	[194]
, of Basques and others	[195]
South Americans, Signs of	[307]
Southern Indians, Urn burial among	[137]
Spainhour, Dr. J. Mason, Curious burial	[120]
Speak, speech, Signs for	[345],[373]
Speech, Differentiation of parts of	[8]
Spencer, J. W., Partial surface burial	[140]
Spiritism defined	[35, 36]
Squirrel, Sign for	[321]
Standing posture, Burial in	[151, 152]
Stansbury, Capt. H., U.S.A., Lodge burial	[152]
Steamboat, Sign for	[388]
Steatite burial urn, California	[138]
Stephens, John L.	[207-210]
Sternberg, Dr. George M., U.S.A., Grave mounds	[119]
, Burial case discovered	[162]
Stevenson, James, Exploration by	[xxx]
Stone graves or cists	[113]
mounds	[118]
, Signs for	[386],[515]
Stupidity, Signs for	[303]
Submission, Signals for	[531]
Suggestions for collecting signs	[394]
Sun, Indian explanation of	[24]
, moon, star myth (Oraibi)	[25]
myth (Ute)	[24]
, Signs for	[344],[370]
Sunrise, Sign for	[371]
Superstition, Hidatsa	[199]
regarding burial feasts	[191]
Superstitions, Burial	[199]
Superterrene and aerial burial in canoes	[171]
Surface burial	[138, 139]
, Ojibways and Crees	[141]
, Sacs and Foxes	[140, 141]
, Sauks, Foxes, and Pottawatomies	[141]
Surrender, Signals for	[531],[536]
Surrounded, Signal for	[536]
Suspicion, Sign for	[306]
Swan, James G., Canoe burial	[171]
, Klamath burial	[106]
, Superstitions	[201]
Sweat lodges	[586]
Swedenborg, Primitive language	[288]
Symbols, distinguished from signs	[388]
Symmorphs in signs	[343]
Synonyms in signs	[341]
Syntactic relation, how accomplished	[7]
Syntax, Sign language with reference to	[359]
[Top]Tāh-zee	[142]
Talkers, fluent, Gestures of	[279]
Ta-vwots´ fights the sun; a Shoshoni myth	[52],[56]
Tegg, William, Antiquity of cremation	[143]
, Towers of silence	[104]
Tendoy-Huerito dialogue in signs	[486]
Tennanah, Tribal sign for	[475]
Tennessee cists	[113]
Tense in Indian tongues	[12]
in sign language	[336]
particles	[13]
Tent burial on scaffold	[174]
Teoyaomiqui	[229]
Tetzcatlipoca	[230]
Thaumaturgics	[37]
Theft, Signs for	[292],[345]
, Wyandot law for	[66]
Theistic society defined	[35]
Theories regarding mummification or embalmment	[130]
regarding use of scaffolds	[176],[168]
Tiffany, A. S., Cremation furnace	[149]
Timberlake, H., Aquatic burial	[180]
Time, in sign language	[386]
, long, Sign for	[522]
, Signs for	[350],[508]
Title, Indian, Character of	[249]
inheres in discoverer	[249]
Tlaloc[229, 230, 231],[233-239],[241],[244]
Tlascaltecs, burial superstition	[201]
To-day, Signs for	[386]
Tolkotin cremation	[144],[146]
Tolow burial superstition	[200]
Tompkins, Gen. Chas. H., U.S.A., Partial cremation	[151]
Torquemada	[232]
Touatihu	[230]
Towers of silence, Description of	[104-106]
Trade, Signs for	[381],[450],[495]
Treason, Wyandot law for	[67]
Treaties at Fort Harmar	[251]
Tree and scaffold burial	[158]
, Brulé Sioux	[158],[160]
burial, ancient nations	[165, 166]
, Blackfeet	[101]
, Sioux	[101]
, Signs for	[343],[496],[524]
Tribal government based on kinship	[68, 69]
signs	[458]
society, A study of (Wyandot)	[59-69]
Troano, Manuscript	[234]
Trumbull, Dr. J. Hammond, Composition of Indian words	[351]
Tsinūk burial sacrifice	[179]
Tso-di-á-ko’s Report, in signs	[524]
Turner, Dr. L. S., Scaffold burial	[163]
Turner’s narrative, Review of	[165]
Tutelarism defined	[41]
Twana and Clallam mourning observances	[176]
canoe burial	[171-173]
Twanas and Clallams, funeral ceremonies	[176]
Tylor, Dr. E. B, Sign language	[293],[320],[323]
[Top] Uniformity of signs distinguished from their systematic use	[330]
Urn burial by Southern Indians	[137]
Ute cairn burial	[142]
cave burial	[127, 128]
myth	[23, 24],[22]
, Tribal signs for	[475]
[Top]Valentini	[243]
Van Camper, Moses. Mode of burial of Indians inhabitingPennsylvania	[112]
Van Vliet, Gen. Stewart, U.S.A., Tree and scaffoldburial	[153]
Variank	[208]
Verbs in English language	[14]
Indian tongues	[10, 11]
Verification of death, Caraibs	[146]
Village, Signs for	[386]
Vinci, Leonardo da, use of gestures	[292]
Virginia mummies	[131, 132]
Vocalic mutation in language, Process of	[7]
[Top]Wagon, Sign for	[322]
Wah-peton and Sisseton Sioux, Inhumation among	[107-110]
Wait, Signs for	[201],[299]
Waldeck	[210],[243]
Want, Sign for	[344]
Warning, Sign for	[301, 302]
Wascopums, Burial sacrifice of	[189, 190]
Washington, City of, Sign for	[470]
Water, Signs for	[357],[494]
Wee-ka-nahs	[101]
Welch, H., Surface burial	[141]
Werowance of Virginia, preservation of the dead	[131, 132]
White man, Signs for[450],[469],[491],[500],[526]
Whitney, J. D., alphabet, on the	[557]
burial cave, Description of a	[128]
, Prof. W. D., Primitive speech	[283]
Whymper, Frederic, Burial boxes	[156]
Wichita, Tribal signs for	[476]
Wichitas, Inhumation among the	[102, 103]
Widow, Chippewa	[184, 185]
Widows, Mourning customs of	[185, 186]
Wilcox, E., Partial cremation	[150]
Wilkins, Bishop, Philosophic language	[288]
Wilkins, Charles, Kentucky mummies	[133]
Williams, Mr. B. O.	[326]
, Monier, Parsee burial	[104]
Wind, Greek idea of	[24]
, Indian explanation of	[23]
, Norse idea of	[24]
Wiseman, Cardinal, Gesture of blind man	[278]
, Italian signs	[408]
Witchcraft, Wyandot law for	[67]
Woman, Sign for	[497]
Wood, Rev. J. G., African surface burial	[139]
, Bari burial	[125]
, Fans of Africa devour the dead	[182]
, Obongo aquatic burial	[180]
Worthlessness, Sign for	[301]
Wright, Dr. S. G., Superstitions regarding burial feasts	[191]
Writing, origin of, Gestures connected with the	[354]
Wyandot criminal laws	[66, 67]
for adultery	[66]
for maiming	[66]
murder	[66]
of outlawry	[67]
for theft	[66]
for treason	[67]
for witchcraft	[67]
government	[59-69]
military government	[68]
regulations	[63, 64]
of encampment	[64]
of migration	[64]
of name	[64]
of personal adornment	[64]
rights	[65]
of community	[65]
of person	[65]
of religion	[65]
, Tribal sign for	[476]
[Top]Yo-kaí-a burial dance	[192-194]
Young, John, Tree burial	[161]
Yuki inhumation	[99]
Yurok burial fires	[198]
[Top]Zoötheism defined	[30-32]

[Transcriber’s Notes]

Errors and Inconsistencies

Typographical errors are shown in the text with mouse-hover popups. In the Index, missing commas within or before entries were silently supplied. Differences in punctuation or hyphenization between the Table of Contents, Index, or List of Illustrations, and the item itself, are not noted. Irregularities that are specific to an individual article are noted at the beginning of the article.

Illustrations

For this e-text, Plates were rescaled to 25% by pixel count, while most Figures were rescaled to 33%. The original is strongly sepia-toned, so the distinction between color and grayscale reflects the transcriber’s judgement rather than a clear difference in the original.

Sources

The article on Sign Language includes a number of full- or half-length drawings of named or namable sources. On the principle of “Good informants make good anthropology”, a few of them are shown here.

	The writer’s favorite source, illustrated as “Shoshoni andBanak I”. Identified in the article as Tendoy (The Climber),one of “a delegation of Shoshoni and Banak chiefs from Idaho, whovisited Washington during the months of April and May, 1880”. Here shownin Figure 310, sign for many.
Huerito (Little Blonde), source “Apache I”, one of“a delegation of Apache chiefs from Tierra Amarilla, New Mexico,who were brought to Washington in the months of March and April, 1880”.Here shown in Figure 304, sign for who are you?
	Tce-caq´-a-daq-a-qic (Lean Wolf), source “Hidatsa I”,identified as “chief of the Hidatsa ... at Washington with a delegationof Sioux Indians, in June, 1880”. Here shown in Figure 331, sign forfriend.
Ta-taⁿ´ka Wa-kaⁿ (Medicine Bull), source “Dakota VIII”, oneof “a delegation of Lower Brulé Dakotas, while at Washington duringthe winter of 1880-’81”. Here shown in Figure 316, sign forhear.
	Na´tci, source “Pai-Ute I”. Identified in the text as“a Pai-Ute chief, who was one of a delegation of that tribe toWashington in January, 1880”, though these drawings were probably notmade in Washington in January. Here shown in Figure 245, sign forchief. The name of Na´tci’s father, mentioned in the introduction to Na´tci’sNarrative, is more often spelled Winnemucca.
		The subject of this illustration could not be identified; he maysimply be Na´tci (above) from a different angle. He is shown here inFigure 286, Blackfoot (tribal sign).