The present writer has had conversation and correspondence concerning other copies and other translated interpretations of what may be called for convenience and with some right, on account of priority in publication, the Lone-Dog system of winter counts. But it also was discovered that there were other systems in which the same pictographic method was adopted by the Dakotas. An account of the most important of these, viz.: the charts of Baptiste or Battiste Good, American-Horse, Cloud-Shield, and White-cow-killer has been communicated by Dr. William H. Corbusier, assistant surgeon, United States Army, and is presented infra, page [127], under the title of The Corbusier Winter Counts.
The study of all the charts, with their several interpretations, renders plain some points remaining in doubt while the Lone-Dog chart was the only example known. In the first place, it became clear that there was no fixed or uniform mode of exhibiting the order of continuity of the year-characters. They were arranged spirally or lineally, or in serpentine curves, by boustrophedon or direct, starting backward from the last year shown, or proceeding uniformly forward from the first year selected or remembered. Any mode that would accomplish the object of continuity with the means of regular addition seemed to be equally acceptable. So a theory advanced that there was some symbolism in the right to left circling of Lone-Dog’s chart was aborted, especially when an obvious reproduction of that very chart was made by an Indian with the spiral reversed. It was also obvious that when copies were made, some of them probably from memory, there was no attempt at Chinese accuracy. It was enough to give the graphic or ideographic character, and frequently the character is better defined on one of the charts than on the others for the corresponding year. One interpretation or rather one translation of the interpretation would often throw light on the others. It also appeared that while different events were selected by the recorders of the different systems, there was sometimes a selection of the same event for the same year and sometimes for the next, such as would be natural in the progress of a famine or epidemic, or as an event gradually became known over a vast territory. To exhibit these points more clearly, the characters on the charts of The-Flame, Lone-Dog, and The-Swan have been placed together on Plates VII-XXXIII, and their interpretations, separately obtained and translated, have also been collated, commencing on page [100]. Where any information was supplied by the charts of Mato Sapa or of Major Bush and their interpretation, or by other authorities, it is given in connection with the appropriate year. Reference is also made to some coincidences or explanatory manner noticed in the Corbusier system.
With regard to the Lone-Dog system, with which the present writer is more familiar, and upon which he has examined a large number of Indians during the last eight years, an attempt was made to ascertain whether the occurrences selected and represented were those peculiar to the clan or tribe of the recorder or were either of general concern or of notoriety throughout the Dakota tribes. This would tend to determine whether the undertaking was of a merely individual nature, limited by personal knowledge or special interests, or whether the scope was general. All inquiries led to the latter supposition. The persons examined were of different tribes, and far apart from each other, yet all knew what the document was, i. e., that “some one thing was put down for each year;” that it was the work of Lone-Dog, and that he was the only one who “could do it,” or perhaps was authority for it. The internal evidence is to the same effect. All the symbols indicate what was done, experienced, or observed by the nation at large or by its tribes without distinction—not by that of which Lone-Dog is a member, no special feat of the Yanktonais, indeed, being mentioned—and the chiefs whose deaths or deeds are noted appear to have belonged indifferently to the several tribes, whose villages were generally at great distance each from the other and from that of the recorder. It is, however, true that the Minneconjous were more familiar than other of the Dakotas with the interpretation of the characters on Lone-Dog’s chart, and that a considerable proportion of the events selected relate to that division of the confederacy.
In considering the extent to which Lone-Dog’s chart is understood and used among his people, it may be mentioned that the writer has never shown it to an intelligent Dakota of full years who has not known what it was for, and many of them knew a large part of the years portrayed. When there was less knowledge, there was the amount that may be likened to that of an uneducated person or child who is examined about a map of the United States, which had been shown to him before, with some explanation only partially apprehended or remembered. He would tell that it was a map of the United States; would probably be able to point out with some accuracy the State or city where he lived; perhaps the capital of the country; probably the names of the States of peculiar position or shape, such as Maine, Delaware, or Florida. So the Indian examined would often point out in Lone-Dog’s chart the year in which he was born or that in which his father died, or in which there was some occurrence that had strongly impressed him, but which had no relation whatever to the character for the year in question. It had been pointed out to him before, and he had remembered it, though not the remainder of the chart.
With the interpretations of the several charts given below some explanations are furnished, but it may be useful to set forth in advance a few facts relating to the nomenclature and divisions of the tribes frequently mentioned. In the literature on the subject the great linguistic stock or family embracing not only the Sioux or Dakotas proper, but the Missouris, Omahas, Ponkas, Osages, Kansas, Otos, Assiniboines, Gros Ventres or Minnitaris, Crows, Iowas, Mandans, and some others, has been frequently styled the Dakota Family. Major Powell, the Director of the Bureau of Ethnology, from considerations of priority, has lately adopted the name Siouan for the family, and for the grand division of it popularly called Sioux has used the term Dakota, which the people claim for themselves. In this general respect it is possible to conform in this paper to Major Powell’s classification, but, specially in the details of the Winter Counts, the form of the titles of the tribes is that which is generally used, but with little consistency, in literature, and is not given with the accurate philologic literation of special scholars, or with reference to the synonomy determined by Major Powell, but not yet published. The reason for this temporary abandonment of scientific accuracy is that another course would require the correction or annotation of the whole material contributed from many sources, and would be cumbrous as well as confusing prior to the publication, by the Bureau of Ethnology, of the synonomy mentioned.
The word “Dakota” is translated in Riggs’s Dictionary of that language as “leagued, or allied.” Dr. J. Hammond Trumbull, the distinguished ethnographer and glossologist, gives the meaning to be more precisely “associated as comrades,” the root being found in other dialects of the same group of languages for instance, in the Minitari, where dáki is the name for the clan or band, and dakóe means friend or comrade. In the Sioux (Dakota) dialect, cota, or coda means friend, and Dakota may, literally translated, signify “our friends.”
The title Sioux, which is indignantly repudiated by the nation, is either the last syllable or the two last syllables, according to pronunciation, of “Nadowesioux,” which is the French plural of the Algonkin name for the Dakotas, “Nadowessi,” “enemy,” though the English word is not so strong as the Indian, “hated foe” being nearer. The Chippeways called an Iroquois “Nadowi,” which is also their name for rattlesnake (or, as others translate, adder); in the plural, Nadowek. A Sioux they called Nadowessi, which is the same word with a contemptuous or diminutive termination; plural, Nadowessiwak or Nadawessyak. The French gave the name their own form of the plural, and the voyageurs and trappers cut it down to “Sioux.”
The more important of existing tribes and organized bands into which the nation is now divided are given below, being the dislocated remains of the “Seven Great Council Fires,” not only famed in tradition, but known to early white pioneers:
Yankton and Yanktonai or Ihañktonwan, both derived from a root meaning “at the end,” alluding to the former locality of their villages.