It is proper here to remark that throughout the charts the totem of the clan of the person indicated is not generally given, though it is often used in other kinds of records, but instead, a pictorial representation of his name, which their selection of proper names rendered practicable. The clans are divisions relating to consanguinity, and neither coincide with the political tribal organizations nor are limited by them. The number of the clans, or distinctive totemic groups, of the Dakota is less than that of their organized bands, if not of their tribes, and considerably less than that of the totems appearing on the charts. Although it has been contended that the clan-totem alone was used by Indians, there are many other specimens of picture-writings among the Dakota where the name-totem appears, notably the set of fifty-five drawings in the library of the Army Medical Museum narrating the deeds of Sitting-Bull. A pictured message lately sent by a Dakota at Fort Rice to another at a distant agency, and making the same use of name-signs, came to the writer’s notice. Captain Carver, who spent a considerable time with these Indians (called by him Nadowessies) in 1766-’77, explains that “besides the name of the animal by which every nation or tribe [clan] is denominated, there are others that are personal, which the children receive from their mother. * * * The chiefs are distinguished by a name that has either some reference to their abilities or to the hieroglyphic of their families, and these are acquired after they have arrived at the age of manhood. Such as have signalized themselves either in their war or hunting parties, or are possessed of some eminent qualification, receive a name that serves to perpetuate the fame of their actions or to make their abilities conspicuous.” The common use of these name-signs appears in their being affixed to old treaties, and also to some petitions in the office of Indian Affairs. Their similarity in character, use, and actual design, either with or without clan designation, affords an instructive comparison with the origin of heraldry and of modern surnames. Further remarks about the name system of Indians appear on page [169].
With reference to the Winter Counts, it is well known that the Dakotas count their years by winters (which is quite natural, that season in their high levels and latitudes practically lasting more than six months), and say a man is so many snows old, or that so many snow seasons have passed since an occurrence. They have no division of time into weeks, and their months are absolutely lunar, only twelve, however, being designated, which receive their names upon the recurrence of some prominent, physical phenomenon. For example, the period partly embraced by February is intended to be the “raccoon moon”; March, the “sore-eye moon”; and April, that “in which the geese lay eggs.” As the appearance of raccoons after hibernation, the causes inducing inflamed eyes, and oviposition by geese vary with the meteorological character of each year, and as the twelve lunations reckoned do not bring back the point in the season when counting commenced, there is often dispute in the Dakota tipis toward the end of winter as to the correct current date. In careful examination of the several Counts it does not appear to be clear whether the event portrayed occurred in the winter months or was selected in the months immediately before or in those immediately after the winter. No regularity or accuracy is noticed in these particulars.
The next following pages give the translated interpretation of the above-mentioned charts of The-Flame, designated as No. I; of Lone-Dog, designated as No. II; and of The-Swan as No. III; and are explanations of Plates VII to XXXIII. As The-Flame’s count began before the other two and ended later than those, Plates VII, VIII, and XXXIII are confined to that count, the others showing the three in connection. The red color frequently mentioned appears in the corresponding figures in Plate VI of Lone-Dog’s chart as reproduced, but black takes its place in the series of plates now under consideration. Mention of the charts of Mato Sapa and of Major Bush is made where there seems to be any additional information or suggestion in them. When those charts are not mentioned they agree with that of Lone-Dog. Reference is also made to the counts in the Corbusier system when correspondence is to be noted.
BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. VII
1786-’87.
1787-’88.
1788-’89.
1789-’90.