Fig. 210, from the Dakota Calendar, represents the making of medicine or conjuration. In that case the head and horns of a white buffalo cow were used.
Fig. 211 is an Ojibwa pictograph taken from Schoolcraft, loc. cit., representing medicine-man, meda. With these horns and spiral may be collated Fig. 212 which portrays the ram-headed Egyptian god Knuphis, or Chnum, the spirit, in a shrine on the boat of the sun, canopied by the serpent-goddess Ranno, who is also seen facing him inside the shrine. This is reproduced from Cooper's Serpent Myths, p. 24. The same deity is represented in Champollion, Gram., p. 113, as reproduced in Fig. 213.
Fig. 214 is an Ojibwa pictograph found in Schoolcraft, I, pl. 58, and given as power. It corresponds with the sign for doctor, or medicine-man, made by the Absarokas by passing the extended and separated index and second finger of the right hand upward from the forehead, spirally, and is considered to indicate "superior knowledge." Among the Otos, as part of the sign with the same meaning, both hands are raised to the side of the head, and the extended indices pressing the temples.
Fig. 215 is also an Ojibwa pictograph from Schoolcraft I, pl. 59, and is said to signify Meda's power. It corresponds with another sign made for medicine-man by the Absarokas and Comanches, viz, The hand passed upward before the forehead, with index loosely extended. Combined with the sign for sky, before given, page [372], it means knowledge of superior matters; spiritual power.
The common sign for trade is made by extending the forefingers, holding them obliquely upward, and crossing them at right angles to one another, usually in front of the chest. This is often abbreviated by merely crossing the forefingers, see Fig. 278, page [452]. It is illustrated in Fig. 216, taken from the Prince of Wied's Travels in the Interior of North America; London, 1843, p. 352.