Part 21
RED-CLOUD’S CENSUS.--RED-HAWK’S BAND.]
The first sheet of the original series contains in the present series of plates Nos. 1-130; the second sheet, Nos. 131-174; third sheet, Nos. 175-210; fourth sheet, Nos. 211-235; fifth sheet, Nos. 236-253; sixth sheet, Nos. 254-277; seventh sheet, Nos. 278-289. This arrangement seems to imply seven bands or, perhaps, gentes.
Dr. V. T. McGillycuddy, Indian agent at Pine Ridge Agency, Dakota, in correspondence, gives the impression that the several pictographs, representing names, were attached as signatures by the several individuals to a subscription list for Dr. T. A. Bland, before mentioned, the editor of The Council Fire, in support of that publication, and with an agreement that each should give twenty-five cents. The subscribers were, in fact, the adherents of Red-Cloud. The motive for the collection of pictured names is of little consequence, its interest, as that of the foregoing Ogalala Roster, being in the mode of their portrayal, together with the assurance that they were the spontaneous and genuine work of the Indians concerned.
Many suggestions regarding the origin of heraldry and that of proper names can be obtained from this and the preceding series of plates.
The translation of the names corresponding with the figures is as follows:
_English names of the figures in Red-Cloud’s census._
No. 1. Chief Red-Cloud. 2. Top-Man. 3. Slow-Bear. 4. He-Dog. 5. Little Chief. 6. Red-Shirt. 7. White-Hawk. 8. Cloud Shield. 9. Good-Weasel. 10. Afraid-Eagle. 11. Bear-Brains. 12. War-Bonnet. 13. Little-Soldier. 14. Little-Dog. 15. Call-for. 16. Short-Bull. 17. White-Bird. 18. Painted-Face. 19. Iron-Beaver. 20. Big-Leggings. 21. Only-Man. 22. Mad-Hearted-Bull. 23. Running-Eagle. 24. Ring-Cloud. 25. White-Bird. 26. Arapaho. 27. Steals-Horses. 28. Kills-by-the-Camp. 29. Iron-Hawk. 30. Knock-a-hole-in-the-head. 31. Runs-around. 32. Kills-in-tight-place. 33. Scratch-the-Belly. 34. Singer. 35. Walking-Bull-Track. 36. War-Eagle. 37. Tree-in-the-Face. 38. Kills-the-Enemy-at-Night. 39. Wears-the-Bonnet. 40. War-Bonnet. 41. Shot-in-front-the-Lodge. 42. Kills-in-Lodge. 43. Kills-at-Night. 44. Tall-White-Man. 45. Strike-First. 46. Smoking-Bear. 47. Hump. 48. Shot-Close. 49. Blue-Horse. 50. Red-Elk. 51. Only-Man. 52. Bear-comes-out. 53. Poor-Elk. 54. Blue-Handle. 55. Bad-Yellow-Hair. 56. Runs-by-the-Enemy. 57. Torn-Belly. 58. Roman-Nose. 59. Old-Cloud. 60. High-Cloud. 61. Bear-Looks-Back. 62. Shield-Bear. 63. Sees-the-Enemy. 64. Biting-Bear. 65. Cut-Through. 66. Red-Owl. 67. Good-Bird. 68. Red-Fly. 69. Kills-Enemy-at-Night. 70. Flat-Iron. 71. White-Horse. 72. Cheyenne-Butcher. 73. Red-Eagle. 74. Kills-Back. 75. Red-Bear. 76. Poor-Bear. 77. Runs-off-the-Horse. 78. Bald-Eagle. 79. Shot-at. 80. Little-Ring. 81. Runs-off-the-Horses. 82. Hard-Ground. 83. Shot-at-his-horse. 84. Red-Deer. 85. Yellow-Fox. 86. Feather-on-his-head. 87. Little-Bear. 88. Spotted-Horse. 89. Takes-the-Gun. 90. Spotted-Face. 91. Got-there-first. 92. Leaves. 93. Big-Voice. 94. Poor-Dog. 95. Goes-through-the-Camp. 96. Big-Road. 97. Brings-lots-of-horses. 98. Little-Shell. 99. Gap. 100. Fills-the-Pipe. 101. Lodge-Roll. 102. Red-Bull. 103. Runs-his-Horse. 104. Licks-with-his-tongue. 105. Old-Horse. 106. Tracks. 107. Bob-tail-Horse. 108. White-Elk. 109. Little-Sun. 110. Keeps-the-Battle. 111. High-Cloud. 112. Bone-Necklace. 113. Goes-Walking. 114. Iron-Horse. 115. Blue-Hatchet. 116. Eagle-Bird. 117. Iron-Bird. 118. Long-Panther. 119. Bull-Lance. 120. Black-Horse. 121. Pook-Skunk. 122. Own-the-Arrows. 123. Shot. 124. Red-Boy. 125. Bear-Head. 126. Hard. 127. Eagle-Horse. 128. Blue-Bird. 129. Good-Bird. 130. Caught-the-Enemy. 131. Leafing. 132. Horned-Horse. 133. White-Whirlwind. 134. Wolf-Ear. 135. Afraid-of-Elk. 136. Feathers. 137. Tall-Man. 138. Elk-Head. 139. Ring-Owl. 140. Standing-Bear. 141. Small-Ring. 142. Charging-Hawk. 143. Afraid-of-Bull. 144. Medicine-Horse. 145. Two-Eagles. 146. Red-Shirt. 147. Bear-Nostrils. 148. Spotted-Horse. 149. Afraid-of-Bear. 150. Little-Bull. 151. Red-Hawk. 152. Bear-Paw. 153. Eagle-Horse. 154. Red-Beaver. 155. Spotted-Eagle. 156. Little-Crow. 157. Black-Horse. 158. Mouse. 159. Count-the-Nights. 160. White-Eagle. 161. Five-Thunders. 162. White-Horse. 163. Killed-First. 164. Scout. 165. Yellow-Horse. 166. Charge-After. 167. Black-Bear. 168. Kills-the-Enemy. 169. Wolf-stands on-a-Hill. 170. Eagle-Bear. 171. Little-Wolf. 172. Spotted-Elk. 173. Elk-walking-with-his-Voice. 174. Weasel-Bear. 175. Black-Elk. 176. Takes-Enemy. 177. Poor-Bull. 178. Eagle-Elk. 179. Thunder-Pipe. 180. Horse-comes-out. 181. Old-Mexican. 182. Shield. 183. Keeps-the-Battle. 184. Wolf-stands on-Hill. 185. Bear-Comes-Out. 186. Good-Bull. 187. Fog. 188. Bear-that-growls. 189. Drags-the-rope. 190. White-tail. 191. Feathers. 192. Fighting-Cuss. 193. Horned-Horse. 194. Enemies-hit-him. 195. Black-Bear. 196. Red-War-Bonnet. 197. Black-Weasel. 198. Smokes-at-Night. 199. Little-Cloud. 200. Good-Bull. 201. Medicine. 202. Stone-Necklace. 203. Bad-Horn. 204. High-Eagle. 205. Black-Bull. 206. Man-with-heart. 207. Little-Ring. 208. Goes-in-Front. 209. Little-Fighter. 210. Mean-Boy. 211. Red-Hawk. 212. White-Bear. 213. Many-Shells. 214. Yellow-Knife. 215. Crazy-Head. 216. Shoots-the-Animal. 217. Kills-two. 218. Fast-Horse. 219. Big-Turnip. 220. Yellow-Owl. 221. Red-Bull. 222. Garter. 223. Black-Fox. 224. Kills-two. 225. Grasp. 226. Medicine. 227. Leaves. 228. Big-Hand. 229. Gun. 230. Bad-Boy. 231. Warrior. 232. Afraid-of-Him. 233. Cloud-Ring. 234. Kills-the-Bear. 235. Comes-in-Sight. 236. Sits-like-a-Woman. 237. Surrounds-them. 238. High-Bear. 239. Don’t-turn. 240. Black-Bird. 241. Swallow. 242. Little-Elk. 243. Little-Bird. 244. Bear-Back. 245. Little-Back. 246. Buffalo-Horn. 247. Iron-Bird. 248. Bull. 249. Eagle-Track. 250. Medicine-Bird. 251. Fox. 252. White-Bear. 253. Tall-Panther. 254. Gun. 255. Ring. 256. Beads. 257. Wolf. 258. Black-Horse. 259. White-Horse. 260. Spotted-Owl. 261. Don’t-turn. 262. Red-Star. 263. Big-Voiced-Eagle. 264. White-Elk. 265. Porcupine. 266. Noon. 267. Warrior. 268. Eagle-Feather. 269. Round. 270. Big-Thunder. 271. Shot-His-Horse. 272. Red-Bear. 273. Little-Moon. 274. Feather-Necklace. 275. Fast-Elk. 276. Black-Bull. 277. Light. 278. Black-Deer. 279. White-Cow-Man. 280. Horse----the-Clothing. 281. Stabber. 282. Eagle-Swallow. 283. Afraid-of-him. 284. Red-Boy. 285. Dog-with-good-voice. 286. Tall-Pine. 287. Pipe. 288. Few-Tails. 289. Medicine-man.
The remark made above (page 176) in connection with the Ogalala Roster, acknowledging the paucity of direct information as to details while presenting the pictographs as sufficiently interpreted for the present purposes by the translation of the personal names, may be here repeated. The following notes are, however, subjoined as of some assistance to the reader:
No. 2. Top-man, or more properly “man above,” is drawn a short distance above a curved line, which represents the character for sky inverted. The gesture for sky is sometimes made by passing the hand from east to west describing an arc. The Ojibwa pictograph for the same occurs in Plate IV, No. 1, beneath which a bird appears.
No. 9. The character is represented with two waving lines passing upward from the mouth, in imitation of the gesture-sign _good talk_, _spiritual talk_, as made by passing two extended and separated fingers (or all fingers separated) upward and forward from the mouth. This gesture is made when referring either to a shaman or to a christian clergyman, or to a house of worship, and the name seems to have been translated here as “good,” without sufficient emphasis, being probably more with the idea of “mystic.”
No. 15. The gesture for _come_ or _to call to one’s self_ is shown in this figure.
No. 24. The semicircle for cloud is the reverse in conception to that shown above in No. 2.
No. 26. Arapaho, in Dakota, magpiyato--_blue cloud_--is here shown by a circular cloud, drawn in blue in the original, inclosing the head of a man.
No. 38. Night appears to be indicated by the black circle around the head, suggested by the _covering over with darkness_, as shown in the gesture for night by passing both flat hands from their respective sides inwards and downwards before the body. The sign for _kill_ is denoted here by the bow in contact with the head, a custom in practice among the Dakota of striking the dead enemy with the bow or _coup_ stick. See also Figure 130, page 211.
No. 43. Night is here shown by the curve for _sky_, and the suspension, beneath it, of a star, or more properly in Dakota signification, a _night sun_--the moon.
No. 59. Cloud is drawn in blue in the original; _old_ is signified by drawing a staff in the hand of the man. The gesture for old is made in imitation of walking with a staff.
No. 69. This drawing is similar to No. 38. The differentiation is sufficient to allow of a distinction between the two characters, each representing the same name, though two different men.
No. 131. The uppermost character is said to be drawn in imitation of a number of fallen leaves lying against one another, and has reference to the season when leaves fall--autumn.
No. 161. The thunder-bird is here drawn with five lines--voices--issuing from the mouth.
No. 201. The waving lines above the head signify _sacred_, and are made in gesture in a similar manner as that for _prayer_ and _voice_ in No. 9.
No. 236. This person is also portrayed in a recent Dakota record, where the character is represented by the “woman seated” only. The name of this man is not “Sits-like-a-Woman,” but High-Wolf--Shúnka mánita wa^ngátia. This is an instance of giving one name in a pictograph and retaining another by which the man is known in camp to his companions.
No. 250. The word medicine is in the Indian sense, before explained, and would be more correctly expressed by the word _sacred_, or _mystic_, as is also indicated by the waving lines issuing from the mouth.
No. 289. The character for _sacred_ again appears, attached to the end of the line issuing from the mouth.
PROPERTY MARKS.
The Serrano Indians in the vicinity of Los Angeles, California, formerly practiced a method of marking trees to indicate the corner boundaries of patches of land. According to Hon. A. F. Coronel, of the above-named city, the Indians owning areas of territory of whatever size would cut lines upon the bark of the tree corresponding to certain cheek lines drawn on their own faces, _i. e._, lines running outward and downward over the cheeks or perhaps over the chin only, tattooed in color. These lines were made on the trees on the side facing the property, and were understandingly recognized by all. The marks were personal and distinctive, and when adopted by land owners could not be used by any other person. This custom still prevailed when Mr. Coronel first located in Southern California, about the year 1843. So is the account, but it may be remarked that the land was probably owned or claimed by a gens rather than by individuals, the individual ownership of land not belonging to the stage of culture of any North American Indians. Perhaps some of the leading members of the gens were noted in connection with the occupancy of the land, and their tattoo marks were the same as those on the trees. The correspondence of these marks is of special importance. It is also noteworthy that the designations common to the men and the trees were understood and respected.
Among the Arikara Indians a custom prevails of drawing upon the blade of a canoe or bull-boat paddle such designs as are worn by the chief and owner to suggest his personal exploits. This has to great extent been adopted by the Hidatsa and the Mandans. The marks are chiefly horseshoes and crosses (see Figure 80), referring to the capture of the enemy’s ponies and to _coups_ in warfare or defense against enemies.
The squaws being the persons who generally use the boats during the course of their labors in collecting wood along the river banks, or in ferrying their warriors across the water, have need of this illustration of their husbands’ prowess as a matter of social status, it being also a matter of pride. The entire tribe being intimately acquainted with the courage and bravery of any individual, imposition and fraud in the delineation of any character are not attempted, as such would surely be detected and the impostor would be ridiculed if not ostracised. See in connection with the design last figured, others under the heading of Signs of Particular Achievements, page 186.
The brands upon cattle in Texas and other regions of the United States where ranches are common, illustrate the modern use of property marks. A collection of these brands made by the writer compares unfavorably for individuality and ideography with the marks of Indians for similar purposes.
The following translation from Kunst and Witz der Neger (Art and Ingenuity of the Negro) is inserted for the purpose of comparison between Africa and America. The article was published at Munich, Bavaria, in Das Ausland, 1884, No. 1, p. 12.
“Whenever a pumpkin of surprisingly fine appearance is growing, which promises to furnish a desirable water-vase, the proprietor hurries to distinguish it by cutting into it some special mark with his knife, and probably superstitious feelings may co-operate in this act. I have reproduced herewith the best types of such property marks which I have been able to discover.”
These property marks are reproduced in Figure 81.
STATUS OF THE INDIVIDUAL.
Several notices of pictographs under this head appear in other parts of this paper; among others, designations of chiefs, sub-chiefs, partisans, medicine men or shamans, horse thieves, and squaw men, are shown in the Winter Counts and in the Ogalala Roster. See also Figure 120, page 204. Captives are drawn in Figure 180, page 242. With reference to the status of women as married or single see pages 64 and 232. For widow, see page 197. Marks for higher and lower classes are mentioned on page 64.
To these may be added the following, contributed by Mr. Gatschet: Half-breed girls among the Klamaths of Oregon appear to have but one perpendicular line tattooed down over the chin, while the full-blood women have four perpendicular lines on the chin. Tattooing, when practiced at this day, is performed with needles, the color being prepared from charcoal.
SIGNS OF PARTICULAR ACHIEVEMENTS.
Eagle feathers are worn by the Hidatsa Indians to denote acts of courage or success in war. The various markings have different significations, as is shown in the following account, which, with sketches of the features made from the original objects, were obtained by Dr. Hoffman from the Hidatsa at Fort Berthold, Dakota, during 1881.
A feather, to the tip of which is attached a tuft of down or several strands of horse-hair, dyed red, denotes that the wearer has killed an enemy and that he was the first to touch or strike him with the coup stick. Figure 82.
A feather bearing one red bar, made with vermilion, signifies the wearer to have been the second person to strike the fallen enemy with the coup stick. Figure 83.
A feather bearing two red bars signifies that the wearer was the third person to strike the body. Figure 84.
A feather with three bars signifies that the wearer was the fourth to strike the fallen enemy. Figure 85. Beyond this number honors are not counted.
A red feather denotes that the wearer was wounded in an encounter with an enemy. Figure 86.
A narrow strip of rawhide or buckskin is wrapped from end to end with porcupine quills dyed red, though sometimes a few white ones are inserted to break the monotony of color; this strip is attached to the inner surface of the rib or shaft of the quill by means of very thin fibers of sinew. This signifies that the wearer killed a woman belonging to a hostile tribe. The figure so decorated is shown in Figure 87. In very fine specimens it will be found that the quills are directly applied to the shaft without resorting to the strap of leather.
The following scheme, used by the Dakotas, is taken from Dahcotah, or Life and Legends of the Sioux around Fort Snelling, by Mrs. Mary Eastman. New York, 1849. Colors are not given, but red undoubtedly predominates, as is known from personal observation.
A spot upon the larger web denotes that the wearer has killed an enemy. Figure 88.
Figure 89 denotes that the wearer has cut the throat of his enemy, and taken his scalp.
Figure 90 denotes that the wearer has cut the throat of his enemy.
Figure 91 denotes that the wearer was the third that touched the body of his enemy after he was killed.
Figure 92 denotes that the wearer was the fourth that touched the body of his enemy after he was killed.
Figure 93 denotes that the wearer was the fifth that touched the body of his enemy after he was killed.
Figure 94 denotes the wearer has been wounded in many places by his enemy.
The following variations in the scheme were noticed in 1883 among the Mdewakantawan Dakotas near Fort Snelling, Minnesota.
In personal ornamentation, and for marks of distinction in war, feathers of the eagle are used as among the other bands of Dakotas.
A plain feather is used to signify that the wearer has killed an enemy, without regard to the manner in which he was slain.
When the end is clipped transversely, and the edge colored red, it signifies that the throat of the enemy was cut.
A black feather denotes that an Ojibwa woman was killed. Enemies are considered as Ojibwas, the latter being the tribe with whom the Mdewakantawan Dakotas have had most to do.
When a warrior has been wounded a red spot is painted upon the broad side of a feather. If the wearer has been shot in the body, arms, or legs, a similar spot, in red, is painted upon his clothing or blanket, immediately over the locality. These red spots are sometimes worked in porcupine quills, or in cotton fiber as obtained from the traders.
Marks denoting similar exploits are used by the Hidatsa, Mandan, and Arikara Indians. The Hidatsa claim to have been the originators of the devices, which were subsequently adopted by the Arikara with slight variation. All of the information with reference to the following figures, 95 to 103, was obtained by Dr. W. J. Hoffman, from chiefs of the several tribes at Fort Berthold, Dakota, during the summer of 1881.
The following characters are marked upon robes and blankets, usually in red or blue colors, and often upon the boat paddles. Frequently an Indian may be seen who has them even painted upon his thighs, though this is generally resorted to only on festal occasions, or for dancing:
Figure 95 denotes that the wearer successfully defended himself against the enemy by throwing up a ridge of earth or sand to protect the body.
Figure 96 signifies that the wearer has upon two different occasions defended himself by hiding his body within low earthworks. The character is merely a compound of two of the preceding marks placed together.
Figure 97 signifies that the one who carries this mark upon his blanket, leggings, boat paddle, or any other property, or his person, has distinguished himself by capturing a horse belonging to a hostile tribe.
Figure 98 signifies among the Hidatsa and Mandans that the wearer was the first person to strike a fallen enemy with a coup stick. It signifies among the Arikara simply that the wearer killed an enemy.
Figure 99 represents among the Hidatsa and Mandans the second person to strike a fallen enemy. It represents among the Arikara the first person to strike the fallen enemy.
Figure 100 denotes the third person to strike the enemy, according to the Hidatsa and Mandan; the second person to strike him, according to the Arikara.
Figure 101 shows among the Hidatsa and Mandan the fourth person to strike the fallen enemy. This is the highest and last number; the fifth person to risk the danger is considered brave for venturing so near the ground held by the enemy, but has no right to wear the mark.
The same mark among the Arikara represents the person to be the third to strike the enemy.