Place the right hand, palm down, before the right side of the chest; place the tips of the second and third fingers against the ball of the thumb, allowing the index and little fingers to project to represent the ears. Fig. 265. Frequently the middle fingers extend equally with and against the thumb, forming the head of the animal, the ears always being represented by the two outer fingers, viz, the index and little finger. Fig. 266. (Ute I.) A similar sign is reported by Colonel Dodge as used by the Utes.
Elevate the right hand, extended, with fingers joined, outer edge toward the ground, in front of the body or right shoulder, and pointing forward, resting the curved thumb against the palmar side of the index. This sign appears also to signify animal generically, being frequently employed as a preliminary sign when denoting other species. (Apache I.)
Deaf-mute natural signs:
Imitate the motion of the elbows of a man on horseback. (Ballard.)
Act in the manner of a driver, holding the lines in his hands and shouting to the horse. (Cross.)
Move the hands several times as if to hold the reins. (Larson.)
The French deaf-mutes add to the straddling of the index the motion of a trot. American deaf-mutes indicate the ears by placing two fingers of each hand on each side of the head and moving them backward and forward. This is sometimes followed by straddling the left hand by the fore and middle fingers of the right.
——, A man on a.
Same sign as for HORSE, with the addition of erecting the thumb while making the gesture. (Dodge.)
Make the sign for HORSE, and then rub the lower part of the cheek back and forth. (Dakota IV.)
Make the sign for HORSE, and then, point to a black object or rub the back of the left hand with the palmar side of the fingers of the right. (Dakota IV.)
——, Bronco. An untamed horse.
Make the sign TO RIDE by placing the extended and separated index and second fingers of the right hand astraddle the extended forefinger of the left hand, then with both hands retained in their relative positions move them forward in high arches to show the bucking of the animal. (Ute I.)
——, Grazing of a.
Make the sign for HORSE, then lower the hand and pass it from side to side as if dipping it upon the surface. (Ute I.)
——, Packing a.
Hold the left hand, pointing forward, palm inward, a foot in front of the chest and lay the opened right hand, pointing forward, first obliquely along the right side of the upper edge of the left hand, then on top, and then obliquely along the left side. (Dakota IV.)
——, Racing, Fast horse.
The right arm is elevated and bent at right angle before the face; the hand, in position (S 1) modified by being horizontal, palm to the face, is drawn across edgewise in front of the face. The hand is then closed and in position (B) approaches the mouth from which it is opened and closed successively forward several times, finally it is suddenly thrust out in position (W 1) back concave. (Oto and Missouri I.) "Is expressed in the (Oto I) sign for HORSE, then the motion for quick running."
Extend the two forefingers and after placing them parallel near together in front of the chest, backs upward, push them rapidly forward about a foot. (Dakota IV.)
Place both hands, with the forefingers only extended and pointing forward side by side with the palms down, before the body; then push them alternately backward and forward, in imitation of the movement of horses who are running "neck and neck." (Ute I; Apache I, II.)
——, Saddling a.
Hold the left hand as in the sign for HORSE, Packing a, and lay the semiflexed right hand across its upper edge two or three times, the ends of the right fingers toward the left. (Dakota IV.)
Place the extended and separated fingers rapidly with a slapping sound astraddle the extended fore and second fingers of the left hand. The sound is produced by the palm of the right hand which comes in contact with the upper surface of the left. (Ute I.) Fig. 267.
——, Spotted; pied.
Make the sign for HORSE, then the sign for SPOTTED, see page 345. (Dakota IV.)
The hands are held with the edge upward, and the right hand strikes the other transversely, as in the act of chopping. This sign seems to be more particularly applicable to convey the idea of death produced by a blow of the tomahawk or war-club. (Long.)
Clinch the hand and strike from above downward. (Wied.) I do not remember this. I have given you the sign for killing with a stroke. (Matthews.) There is an evident similarity in conception and execution between the (Oto and Missouri I) sign and Wied's. (Boteler.) I have frequently seen this sign made by the Arikara, Gros Ventre, and Mandan Indians at Fort Berthold Agency. (McChesney.) This motion, which maybe more clearly expressed as the downward thrust of a knife held in the clinched hand, is still used by many tribes for the general idea of "kill," and illustrates the antiquity of the knife as a weapon. Wied does not say whether the clinched hand is thrust downward with the edge or the knuckles forward. The latter is now the almost universal usage among the same tribes from which he is supposed to have taken his list of signs, and indicates the thrust of a knife more decisively than if the fist were moved with the edge in advance. The actual employment of arrow, gun, or club in taking life, is, however, often specified by appropriate gesture.
Smite the sinister palm earthward with the dexter fist sharply, in sign of "going down"; or strike out with the dexter fist toward the ground, meaning to "shut down"; or pass the dexter under the left forefinger, meaning to "go under." (Burton.)
Right hand cast down. (Macgowan.)
Hold the right fist, palm down, knuckles forward, and make a thrust forward and downward. (Arapaho II; Cheyenne V; Dakota VI, VII, VIII; Hidatsa I; Ponka II; Arikara I; Pani I.) Fig. 268.
Right hand clinched, thumb lying along the finger tips, elevated to near the shoulder, strike downward and out vaguely in the direction of the object to be killed. The abstract sign for kill is simply to clinch the right hand in the manner described and strike it down and out from the right side. (Cheyenne II.)
Close the right hand, extending the forefinger alone; point toward the breast, then throw from you forward, bringing the hand toward the ground. (Ojibwa V; Omaha I.)
Both hands clinched, with the thumbs resting against the middle joints of the forefingers, hold the left transversely in front of and as high as the breast, then push the right, palm down, quickly over and down in front of the left. (Absaroka I; Shoshoni and Banak I.) "To force under—literally."
With the dexter fist carried to the front of the body at the right side, strike downward and outward several times, with back of hand upward, thumb toward the left, several times. (Dakota I.) "Strike down."
With the first and second joints of the fingers of the right hand bent, end of thumb against the middle of the index, palm downward, move the hand energetically forward and downward from a foot in front of the right breast. Striking with a stone—man's first weapon. (Dakota, IV.)
The left hand, thumb up, back forward, not very rigidly extended, is held before the chest and struck in the palm with the outer edge of the right hand. (Mandan and Hidatsa I.) "To kill with a blow; to deal the death blow." Fig. 269.
Right hand, fingers open but slightly curved, palm to the left; move downward, describing a curve. (Omaha I.)
Another: Similar to the last, but the index finger is extended, pointing in front of you, the other fingers but half open. (Omaha I.)
Place the flat right hand, palm down, at arm's length to the right, bring it quickly, horizontally, to the side of the head, then make the sign for DEAD. (Ojibwa V; Wyandot I.) "To strike with a club, dead."
Both hands, in positions (AA), with arms semiflexed toward the body, make the forward rotary sign with the clinched fists as in fighting; the right hand is then raised from the left outward, as clutching a knife with the blade pointing downward and inward toward the left fist; the left fist, being held in situ, is struck now by the right, edgewise as above described, and both suddenly fall together. (Oto and Missouri I.) "To strike down in battle with a knife. Indians seldom disagree or kill another in times of tribal peace."
Deaf-mute natural signs:
Strike a blow in the air with the clinched fist, and then incline the head to one side, and lower the open hand, palm upward. (Ballard.)
Strike the other hand with the fist, or point a gun, and, having shot, suddenly point to your breast with the finger, and hold your head sidewise on the hand. (Cross.)
Use the closed hand as if to strike, and then move back the head with the eyes shut and the mouth opened. (Hasenstab.)
Put the head down over the breast, and then move down the stretched hand along the neck. (Larson.)
Draw finger across the throat like cutting with a knife. (Barnum.)
—— In battle, To.
Make the sign for BATTLE by placing both hands at the height of the breast, palms facing, the left forward from the left shoulder, the right outward and forward from the right, fingers pointing up and spread, move them alternately toward and from one another; then strike the back of the fingers of the right hand into the slightly curved palm of the left, immediately afterward throwing the right outward and downward toward the right. (Ute I.) "Killed and falling over."
—— You; I will kill you.
Direct the right hand toward the offender and spring the finger from the thumb, as in the act of sprinkling water. (Long.) The conception is perhaps "causing blood to flow," or, perhaps, "sputtering away the life," though there is a strong similarity to the motion used for the discharge of a gun or arrow.
Remarks and illustrations connected with the signs for kill appear on pages 377 and 378, supra.
——, to, with a knife.
Clinch the right hand and strike forcibly toward the ground before the breast from the height of the face. (Ute I.) "Appears to have originated when flint knives were still used."
NO, NOT. (COMPARE NOTHING.)
The hand held up before the face, with the palm outward and vibrated to and fro. (Dunbar.)
The right hand waved outward to the right with the thumb upward. (Long; Creel.)
Wave the right hand quickly by and in front of the face toward the right. (Wied.) Refusing to accept the idea or statement presented.
Move the hand from right to left, as if motioning away. This sign also means "I'll have nothing to do with you." (Burton.)
A deprecatory wave of the right hand from front to right, fingers extended and joined. (Arapaho I; Cheyenne V.)
Right-hand fingers extended together, side of hand in front of and facing the face, in front of the mouth and waved suddenly to the right. (Cheyenne II.)
Place the right hand extended before the body, fingers pointing upward, palm to the front, then throw the hand outward to the right, and slightly downward. (Absaroka I; Hidatsa I; Arikara I.) See Fig. 65, page 290.
The right hand, horizontal, palm toward the left, is pushed sidewise outward and toward the right from in front of the left breast. No, none, I have none, etc., are all expressed by this sign. Often these Indians for no will simply shake the head to the right and left. This sign, although it may have originally been introduced from the white people's habit of shaking the head to express "no," has been in use among them for as long as the oldest people can remember, yet they do not use the variant to express "yes." (Dakota I.) "Dismissing the idea, etc."
Place the opened relaxed right hand, pointing toward the left, back forward, in front of the nose or as low as the breast, and throw it forward and outward about eighteen inches. Some at the same time turn the palm upward. Or make the sign at the height of the breast with both hands. Represents the shaking of the head. (Dakota IV.) The shaking of the head in negation is not so universal or "natural" as is popularly supposed, for the ancient Greeks, followed by the modern Turks and rustic Italians, threw the head back, instead of shaking it, for "no." Rabelais makes Pantagruel (Book 3) show by many quotations from the ancients how the shaking of the head was a frequent if not universal concomitant of oracular utterance—not connected with negation.
Hold the flat hand edgewise, pointing upward before the right side of the chest, then throw it outward and downward to the right. (Dakota VI, VII.) Fig. 270.
The hand, extended or slightly curved, is held in front of the body a little to the right of the median line; it is then carried with a rapid sweep a foot or more farther to the right. (Mandan and Hidatsa I.)
Place the hand as in yes, as follows: The hand open, palm downward, at the level of the breast, is moved forward with a quick downward motion from the wrist, imitating a bow of the head; then move it from side to side. (Iroquois I.) "A shake of the head."
Throw the flat right hand forward and outward to the right, palm to the front. (Kaiowa I; Comanche III; Apache II; Wichita II.)
Quick motion of open hand from the mouth forward, palm toward the mouth. (Sahaptin I.)
Place hand in front of body, fingers relaxed, palm toward body (Y 1), then with easy motion move to a point, say, a foot from the body, a little to right, fingers same, but palm upward. (Sahaptin I.) "We don't agree." To express All gone, use a similar motion with both hands. "Empty."
The hand waved outward with the thumb upward in a semi-curve. (Comanche I; Wichita I.)
Elevate the extended index and wave it quickly from side to side before the face. This is sometimes accompanied by shaking the head. (Pai-Ute I.) Fig. 271.
Extend the index, holding it vertically before the face, remaining fingers and thumb closed; pass the finger quickly from side to side a foot or so before the face. (Apache I.) This sign, as also that of (Pai-Ute I), is substantially the same as that with the same significance reported from Naples by De Jorio.
Another: The right hand, naturally relaxed, is thrown outward and forward toward the right. (Apache I.)
Wave extended index before the face from side to side. (Apache III.)
Another: Wave the index briskly before the right shoulder. This appears to be more common than the preceding. (Apache III.)
Right hand extended at the height of the eye, palm outward, then moved outward a little toward the right. (Kutchin I.)
Extend the palm of the right hand horizontally a foot from the waist, palm downward, then suddenly throw it half over from the body, as if tossing a chip from the back of the hand. (Wichita I.)
Deaf-mute natural signs:
Shake the head. (Ballard.)
Move both hands from each other, and, at the same time, shake the head. (Hasenstab.)
French deaf-mutes wave the hand to the right and downward, with the first and second fingers joined and extended, the other fingers closed. This position of the fingers is that for the letter N in the finger alphabet, the initial for the word non. American deaf-mutes for emphatic negative wave the right hand before the face.
Throwing head back or elevating the chin and partly shutting the eyes. This also means, "Be silent." (Barnum.)
Move the right hand rapidly back and forth before the face. Communicated in a letter from Prof. E.S. MORSE, late of the University of Tokio, Japan. The same correspondent mentions that the Admiralty Islanders pass the forefinger across the face, striking the nose in passing, for negation. If the no is a doubtful one they rub the nose in passing, a gesture common elsewhere.
For further illustrations and comparisons see pp. 290, 298, 299, 304, 355, and 356, supra.
NONE, NOTHING; I HAVE NONE.
Motion of rubbing out. (Macgowan.)
Little or nothing is signified by passing one hand over the other. (Creel; Ojibwa I.)
May be signified by smartly brushing the right hand across the left from the wrist toward the fingers, both hands extended, palms toward each other and fingers joined. (Arapaho I.)
Is included in gone, destroyed. (Dakota I.)
Place the open left hand about a foot in front of the navel, pointing obliquely forward toward the right, palm obliquely upward and backward, and sweep the palm of the open right hand over it and about a foot forward and to the right through a curve. All bare. (Dakota IV.)
Another: Pass the ulnar side of the right index along the left index several times from tip to base, while pronating and supinating the latter. Some roll the right index over on its back as they move it along the left. The hands are to be in front of the navel, backs forward and outward, the left index straight and pointing forward toward the right, the right index straight and pointing forward and toward the left; the other fingers loosely closed. Represents a bush bare of limbs. (Dakota IV.)
Another: With the light hand pointing obliquely forward to the left, the left forward to the right, palms upward, move them alternately several times up and down, each time striking the ends of the fingers. Or, the left hand being in the above position, rub the right palm in a circle on the left two or three times, and then move it forward and to the right. Rubbed out; that is all; it is all gone. (Dakota IV.)
Pass the palm of the flat right hand over the left from the wrist toward and off of the tips of the fingers. (Dakota VI, VII, VIII; Ponka II; Pani I.) Fig. 272.
Brush the palm of the left hand from wrist to finger tips with the palm of the right. (Wyandot I.)
Another: Throw both hands outward toward their respective sides from the breast. (Wyandot I.)
Pass the flat right palm over the palm of the left hand from the wrist forward over the fingers. (Kaiowa I; Comanche III; Apache II; Wichita II.) "Wiped out."
Hold the left hand open, with the palm upward, at the height of the elbow and before the body; pass the right quickly over the left, palms touching, from the wrist toward the tips of the left, as if brushing off dust. (Apache I.)
Deaf-mute natural signs:
Place the hands near each other, palms downward, and move them over and apart, bringing the palms upward in opposite directions. (Ballard.)
Make a motion as in picking up something between the thumb and finger, carry it to the lips, blow it away, and show the open hand. (Wing.)
Pannie (none or nothing). For instance, a native says Bomako ingina (give a tomahawk). I reply by shaking the hand, thumb, and all fingers, separated and loosely extended, palm down. (Smyth, loc. cit.) Fig. 273.
Blowing across open palm as though blowing off feathers; also means "Nothing, nothing left." (Barnum.)
——, I have none.
Deaf-mute natural signs:
Expressed by the signs for none, after pointing to one's self. (Ballard.)
Stretch the tongue and move it to and fro like a pendulum, then shake the head as if to say "no." (Ziegler.)
—— Left. Exhausted for the present.
Hold both hands naturally relaxed nearly at arm's length before the body, palms toward the face, move them alternately to and fro a few inches, allowing the fingers to strike those of the opposite hand each time as far as the second joint. (Kaiowa I; Comanche III; Apache II; Wichita II.) Cleaned out.
QUANTITY, LARGE; MANY; MUCH.
The flat of the right hand patting the back of the left hand, which is repeated in proportion to the greater or lesser quantity. (Dunbar.) Simple repetition.
The hands and arms are passed in a curvilinear direction outward and downward, as if showing the form of a large globe; then the hands are closed and elevated, as if something was grasped in each hand and held up about as high as the face. (Long; Creel.)
Clutch at the air several times with both hands. The motion greatly resembles those of danseuses playing the castanets. (Ojibwa I.)
In the preceding signs the authorities have not distinguished between the ideas of "many" and "much." In the following there appears by the expressions of the authorities to be some distinction intended between a number of objects and a quantity in volume.
A simultaneous movement of both hands, as if gathering or heaping up. (Arapaho I.) Literally "a heap."
Both hands, with spread and slightly curved fingers, are held pendent about two feet apart before the thighs; then draw them toward one another, horizontally, drawing them upward as they come together. (Absaroka I; Shoshoni and Banak I; Kaiowa I; Comanche III; Apache II; Wichita II.) "An accumulation of objects."
Hands about eighteen inches from the ground in front and about the same distance apart, held scoop-fashion, palms looting toward each other, fingers separated; then, with a diving motion, as if scooping up corn from the ground, bring the hands nearly together, with fingers nearly closed, as though holding the corn, and carry upward to the height of the breast, where the hands are turned over, fingers pointing downward, separated, as though the contents were allowed to drop to the ground. (Dakota I, II.)
Open the fingers of both hands, and hold the two hands before the breast, with the fingers upward and a little apart, and the palms turned toward each other, as if grasping a number of things. (Iroquois I.)
Place the hands on either side of and as high as the head, then open and close the fingers rapidly four or five times. (Wyandot I.) "Counting 'tens' an indefinite number of times."
Clasp the hands effusively before the breast. (Apache III.)
Deaf-mute natural signs;
Put the fingers of the two hands together, tip to tip, and rub them with a rapid motion. (Ballard.)
Make a rapid movement of the fingers and thumbs of both hands upward and downward, and at the same time cause both lips to touch each other in rapid succession, and both eyes to be half opened. (Hasenstab.)
Move the fingers of both hands forward and backward. (Ziegler.) Add to Ziegler's sign: slightly opening and closing the hands. (Wing.)
Raise the right arm above the head, palm forward, and thrust forward forcibly on a line with the shoulder. (Omaha I.)
—— Persons, etc.
Hands and fingers interlaced. (Macgowan.)
Take up a bunch of grass or a clod of earth; place it in the hand of the person addressed, who looks down upon it. (Omaha I.) "Represents as many or more than the particles contained in the mass."
Move both hands toward one another and slightly upward. (Wied.) I have seen this sign, but I think it is used only for articles that may be piled on the ground or formed into a heap. The sign most in use for the general idea of much or many I have given. (Matthews.)
Bring the hands up in front of the body with the fingers carefully kept distinct. (Cheyenne I.)
Both hands closed, brought up in a curved motion toward each other to the level of the neck or chin, (Cheyenne II.)
Both hands and arms are partly extended; each hand is then made to describe, simultaneously with the other, from the head downward, the arc of a circle curving outward. This is used for large in some senses. (Ojibwa V; Mandan and Hidatsa I.)
Both hands flat and extended, placed before the breast, finger tips touching, palms down; then separate them by passing outward and downward as if smoothing the outer surface of a globe. (Absaroka I; Shoshoni and Banack I; Kaiowa I; Comanche III; Apache II; Wichita II.) "A heap."
Much is included in many or big, as the case may require. (Dakota I.)
The hands, with fingers widely separated, slightly bent, pointing forward, and backs outward, are to be rapidly approximated through downward curves, from positions twelve to thirty-six inches apart, at the height of the navel, and quickly closed. Or the hands may be moved until the right is above the left. So much that it has to be gathered with both hands. (Dakota IV.)
Hands open, palms turned in, held about three feet apart and about two feet from the ground. Raise them about a foot, then bring in an upward curve toward each other. As they pass each other, palms down, the right hand is about three inches above the left. (Omaha I.)
Place both hands flat and extended, thumbs touching, palms downward, in front of and as high as the face; then move them outward and downward a short distance toward their respective sides, thus describing the upper half of a circle. (Wyandot I.) "A heap."
Both hands clinched, placed as high as and in front of the hips, palms facing opposite sides and about a foot apart, then bring them upward and inward, describing an arc, until the thumbs touch. (Apache I.) Fig. 274.
Sweep out both hands as if inclosing a large object; wave the hands forward and somewhat upward. (Apache III.) "Suggesting immensity."
The French deaf-mutes place the two hands, with fingers united and extended in a slight curve, nearly together, left above right, in front of the body, and then raise the left in a direct line above the right, thus suggesting the idea of a large and slightly-rounded object being held between the two palms.
—— And heavy.
Hands open, palms turned in, held about three feet apart, and about two feet from the ground, raise them about a foot; close the fists, backs of hands down, as if lifting something heavy; then move a short distance up and down several times. (Omaha I.)
Remarks connected with the signs for quantity appear on pages 291, 359, and 382, supra.
QUESTION; INQUIRY; INTERROGATION.
The palm of the hand upward and carried circularly outward, and depressed. (Dunbar.)
The hand held up with the thumb near the face, and the palm directed toward the person of whom the inquiry is made; then rotated upon the wrist two or three times edgewise, to denote uncertainty. (Long; Comanche I; Wichita I.) The motion might be mistaken for the derisive, vulgar gesture called "taking a sight," "donner un pied de nez," descending to our small boys from antiquity. The separate motion of the fingers in the vulgar gesture as used in our eastern cities is, however, more nearly correlated with some of the Indian signs for fool, one of which is the same as that for Kaiowa, see TRIBAL SIGNS. It may be noted that the Latin "sagax," from which is derived "sagacity," was chiefly used to denote the keen scent of dogs, so there is a relation established between the nasal organ and wisdom or its absence, and that "suspendere naso" was a classic phrase for hoaxing. The Italian expressions "restare con un palmo di naso," "con tanto di naso," etc., mentioned by the canon De Jorio, refer to the same vulgar gesture in which the face is supposed to be thrust forward sillily. Further remarks connected with this sign appear on pp. 304, 305, supra.
Extend the open hand perpendicularly with the palm outward, and move it from side to side several times. (Wied.) This sign is still used. For "outward," however, I would substitute "forward." The hand is usually, but not always, held before the face. (Matthews.) This is not the sign for question, but is used to attract attention before commencing a conversation or any other time during the talk, when found necessary. (McChesney.) With due deference to Dr. McChesney, this is the sign for question, as used by many tribes, and especially Dakotas. The Prince of Wied probably intended to convey the motion of forward, to the front, when he said outward. In making the sign for attention the hand is held more nearly horizontal, and is directed toward the individual whose attention is desired. (Hoffman.)
Right hand in front of right side of body, forearm horizontal, palm of hand to the left, fingers extended, joined and horizontal, thumb extending upward naturally, turn hand to the left about 60 degrees, then resume first position. Continue this motion for about two to four seconds, depending on earnestness of inquiry. (Creel.)
Right hand, fingers pointing upward, palm outward, elevated to the level of the shoulder, extended toward the person addressed, and slightly shaken from side to side. (Cheyenne II.)
Hold the elbow of the right arm against the side, extending the right hand, palm inward, with all the fingers straight joined, as far as may be, while the elbow remains fixed against the side; then turn the extended hand to the right and left, repeating this movement several times, being performed by the muscles of the arm. (Sac, Fox, and Kickapoo I.)
Place the flat and extended right hand, palm forward, about twelve inches in front of and as high as the shoulder, then shake the hand from side to side as it is moved upward and forward. (Apache I.) See Fig. 304, in TENDOY-HUERITO DIALOGUE, p. 486. This may be compared with the ancient Greek sign, Fig. 67, and with the modern Neapolitan sign, Fig. 70, both of which are discussed on p. 291, supra.
Deaf-mute natural sign:
A quick motion of the lips with an inquiring look. (Ballard.)
The French deaf-mutes for inquiry, "qu'est-ce que c'est?" bring the hands to the lower part of the chest, with open palms about a foot separate and diverging outward.
One is a sort of note of interrogation. For instance, if I were to meet a native and make the sign: Hand flat, fingers and thumb extended, the two middle fingers touching, the two outer slightly separated from the middle by turning the hand palm upward as I met him, it would mean: "Where are you going?" In other words I should say "Minna?" (what name?). (Smyth.) Fig. 275.
Some comparisons and illustrations connected with the signs for question appear on pages 291, 297, and 303, supra, and under PHRASES, infra. Quintilian remarks upon this subject as follows: "In questioning, we do not compose our gesture after any single manner; the position of the hand, for the most part is to be changed, however disposed before."
The upright nearly closed hands, thumbs against the middle of the forefingers, being in front of the body, with their thumbs near together, palms forward, separate them about two feet horizontally on the same line. All in a line in front. (Cheyenne III; Dakota IV.)
Pass each hand down the outer seam of the pants. (Sac, Fox, and Kickapoo I.) "Stripes."
Sign for WHITE MAN as follows: The extended index (M turned inward) is drawn from the left side of the head around in front to the right side, about on a line with the brim of the hat, with the back of the hand outward; and then for FORT, viz, on level of the breasts in front of body, both hands with fingers turned inward, straight, backs joined, backs of hands outward, horizontal, turn outward the hands until the fingers are free, curve them, and bring the wrists together so as to describe a circle with a space left between the ends of the curved fingers. (Dakota I.) "From his fortified place of abode."
Another: Both hands in front of body, fists, backs outward, hands in contact, draw them apart on a straight line right to right, left to left about two feet, then draw the index, other fingers closed, across the forehead above the eyebrows. This is the sign preferred by the Sioux. (Dakota I.)
Extend the fingers of the right hand; place the thumb on the same plane close beside them, and then bring the thumb side of the hand horizontally against the middle of the forehead, palm downward and little finger to the front. (Dakota II; Ute I.) "Visor of forage cap."
First make the sign for SOLDIER substantially the same as (Dakota VI) below, then that for WHITE MAN, viz.: Draw the opened right hand horizontally from left to right across the forehead a little above the eyebrows, the back of the hand to be upward and the fingers pointing toward the left; or, close all the fingers except the index and draw it across the forehead in the same manner. (Dakota IV.) For illustrations of other signs for white man see Figs 315 and 329, infra.
Place the radial sides of the clinched hands together before the chest, then draw them horizontally apart. (Dakota VI; Arikara I.) "All in a line." Fig. 276.
Put thumbs to temples, and forefingers forward, meeting in front, other fingers closed. (Apache III.) "Cap-visor."
Make the sign for ARIKARA (see TRIBAL SIGNS) and that for BRAVE. (Arikara I.)
Make the sign for DAKOTA (see TRIBAL SIGNS) and that for SOLDIER. (Dakota VI.)
Both fists before the body, palms down, thumbs touching, then draw them horizontally apart to the right and left. (Arapaho II; Cheyenne V; Ponka II; Pani I.) This is the same sign illustrated in Fig. 276, above, as given by tribes there cited for white or American soldier. The tribes now cited use it for a soldier of the same tribe as the gesturer, or perhaps for soldier generically, as they subjoin a tribal sign or the sign for white man, when desiring to refer to any other than their own tribe.
TRADE OR BARTER; EXCHANGE.
First make the sign of EXCHANGE (see below), then pat the left arm with the right finger, with a rapid motion from the hand passing it toward the shoulder. (Long.)
Strike the extended index finger of the right hand several times upon that of the left. (Wied.) I have described the same sign in different terms and at greater length. It is only necessary, however, to place the fingers in contact once. The person whom the prince saw making this sign may have meant to indicate something more than the simple idea of trade, i.e., trade often or habitually. The idea of frequency is often conveyed by the repetition of a sign (as in some Indian languages by repetition of the root). Or the sign-maker may have repeated the sign to demonstrate it more clearly. (Matthews.) Though some difference exists in the motions executed in Wied's sign and that of (Oto and Missouri I), there is sufficient similarity to justify a probable identity of conception and to make them easily understood. (Boteler.) In the author's mind exchange was probably intended for one transaction, in which each of two articles took the place before occupied by the other, and trade was intended for a more general and systematic barter, indicated by the repetition of strokes. Such distinction would not perhaps have occurred to most observers, but as the older authorities, such as Long and Wied, give distinct signs under the separate titles of trade and exchange they must be credited with having some reason for so doing. A pictograph connected with this sign is shown on page 381, supra.
Cross the forefingers of both hands before the breast. (Burton.) "Diamond cut diamond." This conception of one smart trader cutting into the profits of another is a mistake arising from the rough resemblance of the sign to that for cutting. Captain Burton is right, however, in reporting that this sign for trade is also used for white man, American, and that the same Indians using it orally call white men "shwop," from the English or American word "swap" or "swop." This is a legacy from the early traders, the first white men met by the Western tribes, and the expression extends even to the Sahaptins on the Yakama River, where it appears incorporated in their language as swiapoin. It must have penetrated to them through the Shoshoni.
Cross the index fingers. (Macgowan.)
Cross the forefingers at right angles. (Arapaho I.)
Both hands, palms facing each other, forefingers extended, crossed right above left before the breast. (Cheyenne II.)
The left hand, with forefinger extended, pointing toward the right (rest of fingers closed), horizontal, back outward, otherwise as (M), is held in front of left breast about a foot; and the right hand, with forefinger extended (J), in front of and near the right breast, is carried outward and struck over the top of the stationary left (+) crosswise, where it remains for a moment. (Dakota I.)
Hold the extended left index about a foot in front of the breast, pointing obliquely forward toward the right, and lay the extended right index at right angles across the left, first raising the right about a foot above the left, palms of both inward, other fingers half closed. This is also an Arapaho sign as well as Dakota. Yours is there and mine is there; take either. (Dakota IV.)
Place the first two fingers of the right hand across those of the left, both being slightly spread. The hands are sometimes used, but are placed edgewise. (Dakota V.) Fig. 277.
Another: The index of the right hand is laid across the forefinger of the left when the transaction includes but two persons trading single article for article. (Dakota V.)
Strike the back of the extended index at a right angle against the radial side of the extended forefinger of the left hand. (Dakota VI, VII.) Fig. 278.
The forefingers are extended, held obliquely upward, and crossed at right angles to one another, usually in front of the chest. (Mandan and Hidatsa I.)
Bring each hand as high as the breast, forefinger pointing up, the other fingers closed, then move quickly the right hand to the left, the left to the right, the forefingers making an acute angle as they cross. (Omaha I; Ponka I.)
The palm point of the right index extended touches the chest; it is then turned toward the second individual interested, then touches the object. The arms are now drawn toward the body, semiflexed, with the hands, in type-positions (W W), crossed, the right superposed to the left. The individual then casts an interrogating glance at the second person. (Oto and Missouri I.) "To cross something from one to another."
Close the hands, except the index fingers and the thumbs; with them open, move the hands several times past one another at the height of the breast; the index fingers pointing upward and the thumbs outward. (Iroquois I.) "The movement indicates 'exchanging.'"
Hold the left hand horizontally before the body, with the forefinger only extended and pointing to the right, palm downward; then, with the right hand closed, index only extended, palm to the right, place the index at right angles on the forefinger of the left, touching at the second joints. (Kaiowa I; Comanche III; Apache II; Wichita II.)
Pass the hands in front of the body, all the fingers closed except the forefingers. (Sahaptin I.)
Close the fingers of both hands (K); bring them opposite each shoulder; then bring the hands across each other's pathway, without permitting them to touch. At the close of the sign the left hand will be near and pointing at the right shoulder; right hand will be near and pointing at the left shoulder. (Comanche I.)
Close both hands, leaving the forefingers only extended; place the right before and several inches above the left, then pass the right hand toward the left elbow and the left hand toward the right elbow, each hand following the course made by a flourishing cut with a short sword. This sign, according to the informant, is also employed by the Banak and Umatilla Indians. (Comanche II; Pai-Ute I.)
The forefingers of both hands only extended, pass the left from left to right, and the right at the same time crossing its course from the tip toward the wrist of the left, stopping when the wrists cross. (Ute I.) "Exchange of articles."
Right hand carried across chest, hand extended, palm upward, fingers and thumb closed as if holding something; left hand, in same position, carried across the right, palm downward. (Kutchin I.)
Hands pronated and forefingers crossed. (Zuni I.)
Deaf-mute natural sign:
Close the hand slightly, as if taking something, and move it forward and open the hand as if to drop or give away the thing, and again close and withdraw the hand as if to take something else. (Bollard.)
American instructed deaf-mutes use substantially the sign described by (Mandan and Hidatsa I).
—— To buy.
Hold the left hand about twelve inches before the breast, the thumb resting on the closed third and fourth fingers; the fore and second fingers separated and extended, palm toward the breast; then pass the extended index into the crotch formed by the separated fingers of the left hand. This is an invented sign, and was given to illustrate the difference between buying and trading. (Ute I.) Fig. 279.
Deaf-mute natural sign:
Make a circle on the palm of the left hand with the forefinger of the right hand, to denote coin, and close the thumb and finger as if to take the money, and put the hand forward to signify giving it to some one, and move the hand a little apart from the place where it left the money, and then close and withdraw the hand, as if to take the thing purchased. (Ballard.)
To indicate paying, in the language of the fingers, one makes as though he put something, piece after piece, from one hand into the other—a gesture, however, far less expressive than that when a man lacks money, and yet cannot make up a face to beg it; or simply to indicate want of money, which is to rub together the thumb and forefinger, at the same time stretching out the hand. (Butler.) An illustration from De Jorio of the Neapolitan sign for money is given on page 297, supra.
The two forefingers are extended perpendicularly, and the hands are then passed by each other transversely in front of the breast so as nearly to exchange positions. (Long.)
Pass both hands, with extended forefingers, across each other before the breast. (Wied.) See remarks on this author's sign for TRADE, supra.
Hands brought up to front of breast, forefingers extended and other fingers slightly closed; hands suddenly drawn toward and past each other until forearms are crossed in front of breast. (Cheyenne II.) "Exchange; right hand exchanging position with the left."
Left hand, with forefinger extended, others closed (M, except back of hand outward), is brought, arm extended, in front of the left breast, and the extended forefinger of the right hand, obliquely upward, others closed, is placed crosswise over the left and maintained in that position for a moment, when the fingers of the right hand are relaxed (as in Y), brought near the breast with hand horizontal, palm inward, and then carried out again in front of right breast twenty inches, with palm looking toward the left, fingers pointing forward, hand horizontal, and then the left hand performs the same movements on the left side of the body, (Dakota I.) "You give me, I give you."
The hands, backs forward, are held as index hands, pointing upward, the elbows being fully bent; each hand is then, simultaneously with the other, moved to the opposite shoulder, so that the forearms cross one another almost at right angles. (Mandan and Hidatsa I.)
YES; AFFIRMATION; IT IS SO. (COMPARE GOOD.)
The motion is somewhat like truth, viz: The forefinger in the attitude of pointing, from the mouth forward in a line curving a little upward, the other fingers being carefully closed; but the finger is held rather more upright, and is passed nearly straightforward from opposite the breast, and when at the end of its course it seems gently to strike something, though with rather a slow and not suddenly accelerated motion. (Long.)
Wave the hand straight forward from the face. (Burton.) This may be compared with the forward nod common over most of the world for assent, but that gesture is not universal, as the New Zealanders elevate the head and chin, and the Turks are reported by several travelers to shake the head somewhat like our negative. Rev. H.N. Barnum denies that report, giving below the gesture observed by him. He, however, describes the Turkish gesture sign for truth to be "gently bowing with head inclined to the right." This sidewise inclination may be what has been called the shake of the head in affirmation.
Another: Wave the hand from the mouth, extending the thumb from the index and closing the other three fingers. (Burton.)
Gesticulate vertically downward and in front of the body with the extended forefinger (right hand usually), the remaining fingers and thumb closed, their nails down. (Creel; Arapaho I.)
Right hand elevated to the level and in front of the shoulder, two first fingers somewhat extended, thumb resting against the middle finger; sudden motion in a curve forward and downward. (Cheyenne II.) It has been suggested that the correspondence between this gesture and the one given by the same gesturer for sitting (made by holding the right hand to one side, fingers and thumb drooping, and striking downward to the ground or object to be sat upon) seemingly indicates that the origin of the former is in connection with the idea of "resting," or "settling a question." It is however at least equally probable that the forward and downward curve is an abbreviation of the sign for truth, true, a typical description of which follows given by (Dakota I). The sign for true can often be interchanged with that for yes, in the same manner as the several words.
The index of the horizontal hand (M), other fingers closed, is carried straight outward from the mouth. This is also the sign for truth. (Dakota I.) "But one tongue."
Extend the right index, the thumb against it, nearly close the other fingers, and holding it about a foot in front of the right breast, bend the hand from the wrist downward until the end of the index has passed about six inches through an arc. Some at the same time move the hand forward a little. (Dakota IV.) "A nod; the hand representing the head and the index the nose."
Hold the naturally closed hand before the right side of the breast, or shoulder, leaving the index and thumb extended, then throw the hand downward, bring the index against the inner side of the thumb. (Dakota VI, VII, VIII.) Fig. 280. Compare also Fig. 61, p. 286, supra, Quintilian's sign for approbation.
The right hand, with the forefinger only extended and pointing forward, is held before and near the chest. It is then moved forward one or two feet, usually with a slight curve downward. (Mandan and Hidatsa I.)
Bend the right arm, pointing toward the chest with the index finger; unbend, throwing the hand up and forward. (Omaha I.)
Another: Close the three fingers, close the thumb over them, extend forefinger, and then shake forward and down. This is more emphatic than the preceding, and signifies, Yes, I know. (Omaha I.)
The right arm is raised to head with the index finger in type-position (I1), modified by being more opened. From aside the head the hands sweep in a curve to the right ear as of something entering or hearing something; the finger is then more open and carried direct to the ground as something emphatic or direct. (Oto and Missouri I.) "'I hear,' emphatically symbolized." It is doubted if this sign is more than an expression of understanding which may or may not imply positive assent. It would not probably be used as a direct affirmative, for instance, in response to a question.
The hand open, palm downward, at the level of the breast, is moved forward with a quick downward motion from the wrist, imitating a bow of the head. (Iroquois I.)
Throw the closed right hand, with the index extended and bent, as high as the face, and let it drop again naturally; but as the hand reaches its greatest elevation the index is fully extended and suddenly drawn into the palm, the gesture resembling a beckoning from above toward the ground. (Kaiowa I; Comanche III; Apache II; Wichita II.)
Quick motion of the right hand forward from the mouth; first position about six inches from the mouth and final as far again away. In first position the index finger is extended, the others closed; in final, the index loosely closed, thrown in that position as the hand is moved forward, as though hooking something with it; palm of hand out. (Sahaptin I.)
Another: Move right hand to a position in front of the body, letting arm hang loosely at the side, the thumb standing alone, all fingers hooked except forefinger, which is partially extended (E 1, palm upward). The sign consists in moving the forefinger from its partially extended position to one similar to the others, as though making a sly motion for some one to come to you. This is done once each tune the assent is made. More emphatic than the preceding. (Sahaptin I.) "We are together, think alike."
Deaf-mute natural sign:
Indicate by nodding the head. (Ballard.)
The French mutes unite the extremities of the index and thumb so as to form a circle and move the hand downward with back vertical and turned outward. It has been suggested in explanation that the circle formed and exhibited is merely the letter O, the initial of the word oui.
Assent is expressed, not by a downward nod as with ourselves, but by an upward nod; the head is jerked backward. Assent is also expressed by uplifting the eyebrows. (Fison.)
One or two nods of the head forward. (Barnum.)
Other remarks and illustrations upon the signs for yes are given on page 286, supra.
ABSAROKA OR CROW.
The hands held out each side, and striking the air in the manner of flying. (Long.)
Imitate the flapping of the bird's wings with the two hands, palms downward, brought close to the shoulder. (Burton.)
Imitate the flapping of a bird's wings with the two hands, palms to the front and brought close to the shoulder. (Creel.)
Place the flat hand as high as and in front or to the side of the right shoulder, move it up and down, the motion occurring at the wrist. For more thorough representation both hands are sometimes employed. (Arapaho II; Cheyenne V; Dakota V, VI, VIII; Ponka II; Kaiowa I; Pani I; Comanche III; Apache II; Wichita II.) "Bird's wing."
Both hands extended, with fingers joined (W), held near the shoulders, and flapped to represent the wings of a crow. (Dakota II, III.)
At the height of the shoulders and a foot outward from them, move the upright hands forward and backward twice or three times from the wrist, palms forward, fingers and thumbs extended and separated a little; then place the back or the palm of the upright opened right hand against the upper part of the forehead; or half close the fingers, placing the end of the thumb against the ends of the fore and middle fingers, and then place the back of the hand against the forehead. This sign is also made by the Arapahos. (Dakota IV.) "To imitate the flying of a bird, and also indicate the manner in which the Absaroka wear their hair."
Make with the arms the motion of flapping wings. (Kutine I.)
The flat right hand, palm outward to the front and right, is held in front of the right shoulder, and quickly waved back and forth a few times. When made for the information of one ignorant of the common sign, both hands are used, and the hands are moved outward from the body, though still near the shoulder. (Shoshoni and Banak I.) "Wings, i.e., of a crow." Fig. 281.
Make either of the signs for POOR, IN PROPERTY, by rubbing the index back and forth over the extended left forefinger; or, by passing the extended index alternately along the upper and lower sides of the extended left forefinger from tip to base. (Kaiowa I; Comanche III; Apache II; Wichita II.) Fig. 282. "It is said that when the first Apache came to the region they now occupy he was asked who or what he was, and not understanding the language he merely made the sign for poor, which expressed his condition."
Rub the back of the extended left forefinger from end to end with the extended index. (Comanche II; Ute I.) "Poor, poverty-stricken."
Place the back of the right hand near the end of the foot, the fingers curved upward, to represent the turned-up toes of the moccasins. (Pima and Papago I; Apache I.) Fig. 283.
Same sign as for LIPAN q.v. (Kaiowa I; Comanche III; Apache II; Wichita II.)
——, Warm Spring.
Hand curved (Y, more flexed) and laid on its back on top of the foot (moccasins much curved up at toe); then draw hands up legs to near knee, and cut off with edges of hands (boot tops). (Apache III.) "Those who wear booted moccasins with turn-up toes."
The fingers of one hand touch the breast in different parts, to indicate the tattooing of that part in points. (Long.)
Seize the nose with the thumb and forefinger. (Randolph B. Marcy, captain United States Army, in The Prairie Traveler. New York, 1859, p. 215.)
Rub the right side of the nose with the forefinger: some call this tribe the "Smellers," and make their sign consist of seizing the nose with the thumb and forefinger. (Burton.)
Finger to side of nose. (Macgowan.)
Touch the left breast, thus implying what they call themselves, viz: the "Good Hearts." (Arapaho I.)
Rub the side of the extended index against the right side of the nose. (Arapaho II; Cheyenne V; Kaiowa I; Comanche III; Apache II; Wichita II.)
Hold the left hand, palm down, and fingers extended; then with the right hand, fingers extended, palm inward and thumb up, make a sudden stroke from left to right across the back of the fingers of the left hand, as if cutting them off. (Sac, Fox, and Kickapoo I.) This is believed to be an error of the authority, and should apply to the CHEYENNE tribal sign.
Join the ends of the fingers (the thumb included) of the right hand, and, pointing toward the heart near the chest, throw the hand forward and to the right once, twice, or many times, through an arc of about six inches. (Dakota IV.) "Some say they use this sign because these Indians tattoo their breasts."
Collect the fingers and thumb of the right hand to a point, and tap the tips upon the left breast briskly. (Comanche II; Ute I.) "Goodhearted." It was stated by members of the various tribes at Washington, in 1880, that this sign is used to designate the Northern Arapahos, while that in which the index rubs against or passes upward alongside of the nose refers to the Southern Arapahos.
Another: Close the right hand, leaving the index only extended; then rub it up and down, held vertically, against the side of the nose where it joins the cheek. (Comanche II; Ute I.)
The fingers and thumb of the right hand, are brought to a point, and tapped upon the right side of the breast. (Shoshoni and Banak I.)
ARIKARA. (CORRUPTLY ABBREVIATED REE.)
Imitate the manner of shelling corn, holding the left hand stationary, the shelling being done with the right. (Creel.) Fig. 284.
With the right hand closed, curve the thumb and index, join their tips so as to form a circle, and place to the lobe of the ear. (Absaroka I; Hidatsa I.) "Big ear-rings." Fig. 285.
Both hands, fists, (B, except thumbs) in front of body, backs looking toward the sides of the body, thumbs obliquely upward, left hand stationary, the backs of the fingers of the two hands touching, carry the right thumb forward and backward at the inner side of the left thumb and without moving the hand from the left, in imitation of the act of shelling corn. (Dakota I, VII, VIII.)
Collect the fingers and thumb of the right hand nearly to a point, and make a tattooing or dotting motion toward the upper portion of the cheek. This is the old sign, and was used by them previous to the adoption of the more modern one representing "corn-eaters." (Arikara I.)
Place the back of the closed right hand transversely before the mouth, and rotate it forward and backward several times. This gesture may be accompanied, as it sometimes is, by a motion of the jaws as if eating, to illustrate more fully the meaning of the rotation of the fist. (Kaiowa I; Comanche III; Wichita II; Apache I.) "Corn-eater; eating corn from the ear."
Signified by the same motions with the thumbs and forefingers that are used in shelling corn. The dwarf Ree (Arikara) corn is their peculiar possession, which their tradition says was given to them by a superior being, who led them to the Missouri River and instructed them how to plant it. (Rev. C.L. Hall, in The Missionary Herald, April, 1880.) "They are the corn-shellers." Have seen this sign used by the Arikaras as a tribal designation. (Dakota II.)
Hands in front of abdomen, horizontal, backs outward, ends of fingers pointing toward one another, separated and arched (H), then, moved up and down and from side to side as though covering a corpulent body. This sign is also used to indicate the Gros Ventres of the Prairie or Atsina. (Dakota I.)
Make the sign of cutting the throat. (Kutine I.) As the Assinaboins belong to the Dakotan stock, the sign generally given for the Sioux may be used for them also.
With the right hand flattened, form a curve by passing it from the top of the chest to the pubis, the fingers pointing to the left, and the back forward. (Shoshoni and Banak I.) "Big bellies."
ATSINA, LOWER GROS VENTRE.
Both hands closed, the tips of the fingers pointing toward the wrist and resting upon the base of the joint, the thumbs lying upon, and extending over the middle joint of the forefingers; hold the left before the chest, pointing forward, palm up, placing the right, with palm down, just back of the left, and move as if picking small objects from the left with the tip of the right thumb. (Absaroka I; Shoshoni and Banak I.) "Corn-shellers."
Bring the extended and separated fingers and thumb loosely to a point, flexed at the metacarpal joints; point them toward the left clavicle, and imitate a dotting motion as if tattooing the skin. (Kaiowa I; Comanche III; Apache II; Wichita II.) "They used to tattoo themselves, and live in the country south of the Dakotas."
See also the sign of (Dakota I) under ASSINABOIN.
Make a whistling sound "phew" (beginning at a high note and ending about an octave lower); then draw the extended index across the throat from the left to the right and out to nearly at arm's length. They used to cut the throats of their prisoners. (Pai-Ute I.)
Major Haworth states that the Banaks make the following sign for themselves: Brush the flat right hand backward over the forehead as if forcing back the hair. This represents the manner of wearing the tuft of hair backward from the forehead. According to this informant, the Shoshoni use the same sign for BANAK as for themselves.
BLACKFEET. (THIS TITLE REFERS TO THE ALGONKIAN BLACKFEET, PROPERLY CALLED SATSIKA. FOR THE DAKOTA BLACKFEET, OR SIHASAPA, SEE UNDER HEAD OF DAKOTA.)
The finger and thumb encircle the ankle. (Long.)
Pass the right hand, bent spoon-fashion, from the heel to the little toe of the right foot. (Burton.)
The palmar surfaces of the extended fore and second fingers of the right hand (others closed) are rubbed along the leg just above the ankle. This would not seem to be clear, but these Indians do not make any sign indicating black in connection with the above. The sign does not, however, interfere with any other sign as made by the Sioux. (Creel; Dakota I.) "Black feet."
Pass the flat hand over the outer edge of the right foot from the heel to beyond the toe, as if brushing off dust. (Dakota V, VII, VIII.) Fig. 286.
Touch the right foot with the right hand. (Kutine I.)
Close the right hand, thumb resting over the second joint of the forefinger, palm toward the face, and rotate over the cheek, though an inch or two from it. (Shoshoni and Banak I.) "From manner of painting the cheeks." Fig. 287.
Pass the horizontally extended index from right to left under the nose. (Arapaho II; Cheyenne V; Kaiowa I; Comanche I, II, III; Apache II; Wichita I, II.) "'Pierced noses,' from former custom of perforating the septum for the reception of rings." Fig. 288. This sign is also used for the Sahaptin. For some remarks see page 345.
CALISPEL. SEE PEND D'OREILLE.
Draw the hand across the arm, to imitate cutting it with a knife. (Marcy in Prairie Traveller, loc. cit., p. 215.)
Draw the lower edge of the right hand across the left arm as if gashing it with a knife. (Burton.)
With the index-finger of the right hand proceed as if cutting the left arm in different places with a sawing motion from the wrist upward, to represent the cuts or burns on the arms of that nation. (Long.)
Bridge palm of left hand with index-finger of right. (Macgowan.)
Draw the extended right hand, fingers joined, across the left wrist as if cutting it. (Arapaho I.)
Pass the ulnar side of the extended index repeatedly across the extended finger and back of the left hand. Frequently, however, the index is drawn across the wrist or forearm. (Arapaho II; Cheyenne V; Ponka II; Pani I.) Fig. 289. See p. 345 for remarks.
The extended index, palm upward, is drawn across the forefinger of the left hand (palm inward), several times, left hand stationary, right hand is drawn toward the body until the index is drawn clear off; then repeat. Some Cheyennes believe this to have reference to the former custom of cutting the arm as offerings to spirits, while others think it refers to a more ancient custom of cutting off the enemy's fingers for necklaces. (Cheyenne II.)
Place the extended index at the right side of the nose, where it joins the face, the tip reaching as high, as the forehead, and close to the inner corner of the eye. This position makes the thumb of the right hand rest upon the chin, while the index is perpendicular. (Sac, Fox, and Kickapoo I.) It is considered that this sign, though given to the collaborator as expressed, was an error. It applies to the Southern Arapahos. Lieutenant Creel states the last remark to be correct, the gesture having reference to the Southern bands.
As though sawing through the left forearm at its middle with the edge of the right held back outward, thumb upward. Sign made at the left side of the body. (Dakota I.) "Same sign as for a saw. The Cheyenne Indians are known to the Sioux by the name of 'The Saws.'"
Right-hand fingers and thumb extended and joined (as in S), outer edge downward, and drawn sharply across the other fingers and forearm as if cutting with a knife. (Dakota, III.)
Draw the extended right index or the ulnar (inner) edge of the open right hand several times across the base of the extended left index, or across the left forearm at different heights from left to right. This sign is also made by the Arapahos. (Dakota IV.) "Because their arms are marked with scars from cuts which they make as offerings to spirits."
Draw the extended index several times across the extended forefinger from the tip toward the palm, the latter pointing forward and slightly toward the right. From the custom of striping arms transversely with colors. (Kaiowa I; Comanche II, III; Apache II; Ute I; Wichita II.)
Another: Make the sign for DOG, viz: Close the right hand, leaving the index and second fingers only extended and joined, hold it forward from and lower than the hip and draw it backward, the course following the outline of a dog's form from head to tail; then add the sign TO EAT, as follows: Collect the thumb, index, and second fingers to a point, hold them above and in front of the mouth and make a repeated dotting motion toward the mouth. This sign is generally used, but the other and more common one is also employed, especially so with individuals not fully conversant with the sign language as employed by the Comanches, &c. (Kaiowa I; Comanche III; Apache II; Wichita II.) "Dog-eaters."
Draw the extended index across the back of the left hand and arm as if cutting it. The index does not touch the arm as in signs given for the same tribe by other Indians, but is held at least four or five inches from it. (Shoshoni and Banak I.)
CHIPEWAY. SEE OJIBWA.
Imitate, by the waving of the hand or forefinger, the forward crawling motion of a snake. (Burton, also Blackmore in introduction to Dodge's Plains of the Great West. New York, 1877, p. xxv.) The same sign is used for the Shoshoni, more commonly called "Snake", Indians, who as well as the Comanches belong to the Shoshonian linguistic family. "The silent stealth of the tribe." (Dodge; Marcy in Thirty Years of Army Life on the Border. New York, 1866, p. 33.) Rev. A.J. Holt remarks, however, that among the Comanches themselves the conception of this sign is the trailing of a rope, or lariat. This refers probably to their well-known horsemanship.
Motion of a snake. (Macgowan.)
Hold the elbow of the right arm near the right side, but not touching it; extend the forearm and hand, palm inward, fingers joined on a level with the elbow, then with a shoulder movement draw the forearm and hand back until the points of the fingers are behind the body; at the same time that the hand is thus being moved back, turn it right and left several times. (Creel; Sac, Fox, and Kickapoo I.) "Snake in the grass. A snake drawing itself back in the grass instead of crossing the road in front of you."
Another: The sign by and for the Comanches themselves is made by holding both hands and arms upward from the elbow, both palms inward, and passing both hands with their backs upward along the lower end of the hair to indicate long hair, as they never cut it. (Sac, Fox, and Kickapoo I.)
Right hand horizontal, flat, palm downward (W), advanced to the front by a motion to represent the crawling of a snake. (Dakota III.)
Extend the closed right hand to the front and left; extend the index, palm down, and rotate from side to side while drawing it back to the right hip. (Arapaho II; Cheyenne V; Dakota VI, VII, VIII; Ponka II; Kaiowa I; Pani I; Comanche III; Apache II; Wichita II.) This motion is just the reverse of the sign for Shoshoni, see Fig. 297 infra.
Make the reverse gesture for Shoshoni, i.e., begin away from the body, drawing the hand back to the side of the right hip while rotating it. (Comanche II.)
CREE, KNISTENO, KRISTENEAUX.
Sign for WAGON and then the sign for MAN. (Dakota I.) "This indicates the Red River half-breeds, with their carts, as these people are so known from their habit of traveling with carts."
Place the first and second fingers of the right hand in front of the mouth. (Kutine I.)
CROW. SEE ABSAROKA.
DAKOTA, OR SIOUX.
The edge of the hand passed across the throat, as in the act of cutting that part. (Long; Marcy in Army Life, p. 33.)
Draw the lower edge of the hand across the throat. (Burton.)
Draw the extended right hand across the throat. (Arapaho I.) "The cut-throats."
Pass the flat right hand, with palm down, from left to right across the throat. (Arapaho II; Cheyenne V; Dakota VI, VIII; Ponka II; Pani I.)
Draw the forefinger of the left hand from right to left across the throat. (Sac, Fox, and Kickapoo I.) "A cut-throat."
Forefinger and thumb of right hand extended (others closed) is drawn from left to right across the throat as though cutting it. The Dakotas have been named the "cut-throats" by some of the surrounding tribes. (Dakota I.) "Cut-throats."
Right hand horizontal, flat, palm downward (as in W), and drawn across the throat as if cutting with a knife. (Dakota II, III.)
Draw the open right hand, or the right index, from left to right horizontally across the throat, back of hand upward, fingers pointing toward the left. This sign is also made by the Arapahos. (Dakota IV.) "It is said that after a battle the Utes took many Sioux prisoners and cut their throats; hence the sign "cut-throats."
Draw the extended right hand, palm downward, across the throat from left to right. (Kaiowa I; Comanche II, III; Shoshoni and Banak I; Ute I; Apache II; Wichita II.) "Cut-throats." Fig 290.
——, Blackfoot (Sihasapa).
Pass the flat right hand along the outer edge of the foot from the heel to beyond the toes. (Dakota VIII; Hidatsa I; Ponka II; Arikara I; Pani I.) Same as Fig. 286, above.
Pass the right hand quickly over the right foot from the great toe outward, turn the heel as if brushing something therefrom. (Dakota V.)
Pass the widely separated thumb and index of the right hand over the lower leg, from just below the knee nearly down to the heel. (Kaiowa I; Comanche III; Apache II; Wichita II.)
Rub the upper and outer part of the right thigh in a small circle with the open right hand, fingers pointing downward. This sign is also made by the Arapahos. (Dakota IV.) "These Indians were once caught in a prairie fire, many burned to death, and others badly burned about the thighs; hence the name Si-ca[n]-gu 'burnt thigh' and the sign. According to the Brule chronology, this fire occurred in 1763, which they call 'The-People-were-burned-winter.'"
Pass the flat right hand quickly over the thigh from near the buttock forward, as if brushing dust from that part. (Dakota V, VI, VII, VIII.)
Brush the palm of the right hand over the right thigh, from near the buttock toward the front of the middle third of the thigh. (Kaiowa I; Comanche III; Apache II; Wichita II.)
Fingers and thumb separated, straight (as in R), and dotted about over the face to represent the marks made by the small-pox. (Arapaho II; Cheyenne V; Dakota III, VI, VII, VIII.) "This band suffered from the disease many years ago."
With the thumb over the ends of the fingers, hold the right hand upright, its back forward, about six inches in front of the face, or on one side of the nose near the face, and suddenly extend and spread all the fingers, thumb included. (Dakota IV.) "The word Ogalala means scattering or throwing at, and the name was given them, it is said, after a row in which they threw ashes into one another's faces."
FLATHEAD, OR SELISH.
One hand placed on the top of the head, and the other on the back of the head. (Long.)
Place the right hand to the top of the head. (Kutine I.)
Pat the right side of the head above and back of the ear with the flat right hand. (Shoshoni and Banak I.) From the elongation of the occiput. Fig. 291.
FOX, OR OUTAGAMI.
Same sign as for SAC. (Sac, Fox, and Kickapoo I.)
GROS VENTRE. SEE HIDATSA.
HIDATSA, GROS VENTRE, OR MINITARI.
Both hands flat and extended, palms toward the body, with the tips of the fingers pointing toward one another; pass from the top of the chest downward, outward, and inward toward the groin. (Absaroka I; Dakota V, VI, VII, VIII; Shoshoni and Banak I.) "Big belly."
Left and right hands in front of breast, left placed in position first, separated about four or five inches, left hand outside of the right, horizontal, backs outward, fingers extended and pointing left and right; strike the back of the right against the palm of the left several times, and then make the sign for GO, GOING, as follows: Both hands (A 1) brought to the median line of body on a level with the breast, some distance apart, then describe a series of half circles or forward arch-like movements with both hands. (Dakota I.) "The Gros Ventre Indians, Minitaris (the Hidatsa Indians of Matthews), are known to the Sioux as the Indians who went to the mountains to kill their enemies; hence the sign."
Express with the hand the sign of a big belly. (Dakota III.)
Pass the flat right hand, back forward, from the top of the breast, downward, outward, and inward to the pubis. (Dakota VI; Hidatsa I; Arikara I.) "Big belly."
Hand in type-position K, inverted, back forward, is raised above the head with forefinger directed perpendicularly to the crown. Describe with it a short gentle curve upward and backward in such a manner that the finger will point upward and backward, back outward, at the termination of the motion. (Ojibwa V.) "Indicates a feather planted upon the head—the characteristic adornment of the Indian."
Make the sign for WHITE MAN, viz: Draw the open right hand horizontally from left to right across the forehead a little above the eyebrows, the back of the hand to be upward and the fingers pointing toward the left, or close all the fingers except the index, and draw it across the forehead in the same manner; then make the sign for NO; then move the upright index about a foot from side to side, in front of right shoulder, at the same time rotating the hand a little. (Dakota IV.)
Rub the back of the extended left hand with the palmar surfaces of the extended fingers of the right. (Comanche II.) "People of the same kind; dark-skinned."
Rub the back of the left hand with the index of the right. (Pai-Ute I; Wichita I.)
Make the signs of the PRAIRIE and of DRINKING WATER. (Burton; Blackmore in Dodge's Plains of the Great West. New York, 1877, p. xxiv.)
Cheyennes make the same sign as (Comanche II), and think it was intended to convey the idea of cropping the hair. The men wear one side of the hair of the head full length and done up as among the Cheyennes, the other side being kept cropped off about even with the neck and hanging loose. (Cheyenne II.)
Right-hand fingers and thumb, extended and joined (as in W), placed in front of right shoulder, and revolving loosely at the wrist. (Dakota III.)
Place the flat hand with extended and separated fingers before the face, pointing forward and upward, the wrist near the chin; pass it upward and forward several times. (Kaiowa I; Comanche III; Apache II; Wichita II.)
Place the right hand a short distance above the right side of the head, fingers and thumb separated and extended; shake it rapidly from side to side, giving it a slight rotary motion in doing so. (Comanche II.) "Rattle-brained." Fig. 292. See p. 345 for remarks upon this sign.
Same sign as (Comanche II), with the exception that both hands are generally used instead of the right one only. (Ute I.)
Make a rotary motion of the right hand, palm extended upward and outward by the side of the head. (Wichita I.) "Crazy heads."
With the thumb and finger go through the motion of clipping the hair over the ear; then with the hand make a sign that the borders of the leggings are wide. (Sac, Fox, and, Kickapoo I.)
KNISTENO OR KRISTENEAUX. SEE CREE.
Place the index or second finger of the right hand on each side of the left index finger to imitate riding a horse. (Kutine I.)
Hold the left fist, palm upward, at arm's length before the body, the right as if grasping the bowstring and drawn back. (Shoshoni and Banak I.) "From their peculiar manner of holding the long bow horizontally in shooting." Fig. 293.
With the index and second fingers only extended and separated, hold the hand at arm's length to the front of the left side; draw it back in distinct jerks; each time the hand rests draw the fingers back against the inside of the thumb, and when the hand is again started on the next movement backward snap the fingers to full length. This is repeated five or six times during the one movement of the hand. The country which the Lipans at one time occupied contained large ponds or lakes, and along the shores of these the reptile was found which gave them this characteristic appellation. (Kaiowa I; Comanche III; Apache III; Wichita II.) "Frogs." Fig. 294.
The first and second fingers of the right hand extended, separated, backs outward, other fingers and thumb closed, are drawn from the left shoulder obliquely downward in front of the body to the right hip. (Dakota I.) "The Mandan Indians are known to the Sioux as 'The people who wear a scarlet sash, with a train,' in the manner above described."
MINITARI. SEE HIDATSA.
NEZ PERCES. SEE SAHAPTIN.
OJIBWA, OR CHIPPEWA.
Right hand horizontal, back outward, fingers separated, arched, tips pointing inward, is moved from right to left breast and generally over the front of the body with a trembling motion and at the same time a slight outward or forward movement of the hand as though drawing something out of the body, and then make the sign for MAN, viz: The right-hand is held in front of the right breast with the forefinger extended, straight upright (J), with the back of the hand outward; move the hand upward and downward with finger extended. (Dakota I.) "Perhaps the first Chippewa Indian seen by a Sioux had an eruption on his body, and from that his people were given the name of the 'People with a breaking out,' by which name the Chippewas have ever been known by the Sioux."
OSAGE, OR WASAJI.
Pull at the eyebrows over the left eye with the thumb and forefinger of the left hand. This sign is also used by the Osages themselves. (Sac, Fox, and Kickapoo I.)
Hold the flat right hand, back forward, with the edge pointing backward, against the side of the head, then make repeated cuts, and the hand is moved backward toward the occiput. (Kaiowa I; Comanche III; Apache II; Wichita II.) "Former custom of shaving the hair from the sides of the head, leaving but an occipito-frontal ridge."
Pass the flat and extended right hand backward over the right side of the head, moving the index against the second finger in imitation of cutting with a pair of scissors. (Comanche II.) "Represents the manner of removing the hair from the sides of the head, leaving a ridge only from the forehead to the occiput."
OUTAGAMI. SEE FOX.
Imitate a wolf's ears with the two forefingers of the right hand extended together, upright, on the left side of the head. (Burton.)
Place a hand on each side of the forehead, with two fingers pointing to the front to represent the narrow, sharp ears of the wolf. (Marcy in Prairie Traveler, p. 215.)
Extend the index and second fingers of the right hand upward from the right side of the head. (Arapaho II; Cheyenne V; Dakota VII, VIII; Ponka II; Pani I; Comanche II.)
Right hand, as (N), is passed from the back part of the right side of the head, forward seven or eight inches. (Dakota I.) "The Pani Indians are known as the Shaved-heads, i.e., leaving only the scalp locks on the head."
First and second fingers of right hand, straight upward and separated, remaining fingers and thumb closed (as in N), like the ears of a small wolf. (Dakota III.)
Place the closed right hand to the side of the temple, palm forward leaving the index and second fingers extended and slightly separated, pointing upward. This is ordinarily used, though, to be more explicit, both hands may be used. (Kaiowa I; Comanche III; Ute I; Apache II; Wichita II.) For illustration see Fig. 336, facing page 531.
PEND D'OREILLE, OR CALISPEL.
Make the motion of paddling a canoe. (Kutine I.)
Both fists are held as if grasping a paddle vertically downward and working a canoe. Two strokes are made on each side of the body from the side backward. (Shoshoni and Banak I.) Fig. 295.
Place the clinched hand back of the occiput as if grasping the queue, then place both fists in front of the right shoulder, rotating them slightly to represent a loose mass of an imaginary substance. Represents the large mass of hair tied back of the head. (Arapaho II; Cheyenne V.)
REE. SEE ARIKARA.
SAC, OR SAUKI.
Pass the extended palm of the right hand over the right side of the head from front to back, and the palm of the left hand in the same manner over the left side of the head. (Sac, Fox, and Kickapoo I.) "Shaved-headed Indians."
SAHAPTIN, OR NEZ PERCES.
The right index, back outward, passed from right to left under the nose. Piercing the nose to receive the ring. (Creel; Dakota I.)
Place the thumb and forefinger to the nostrils. (Kutine I.)
Close the right hand, leaving the index straight but flexed at right angles with the palm; pass it horizontally to the left by and under the nose. (Comanche II.) "Pierced nose." Fig. 296. This sign is made by the Nez Perces for themselves, according to Major Haworth. Information was received from Arapaho and Cheyenne Indians, who visited Washington in 1880, that this sign is also used to designate the Caddos, who practiced the same custom of perforating the nasal septum. The same informants also state that the Shawnees are sometimes indicated by the same sign.
Pass the extended index, pointing toward the left, remaining fingers and thumb closed, in front of and across the upper lip, just below the nose. The second finger is also sometimes extended. (Shoshoni and Banak I.) "From the custom of piercing the noses for the reception of ornaments."
See p. 345 for remarks upon the signs for Sahaptin.
SATSIKA. SEE BLACKFEET.
SELISH. SEE FLATHEAD.
SHEEPEATER. SEE UNDER SHOSHONI.
SHAWNEE. SEE REMARKS UNDER SAHAPTIN.
SHOSHONI, OR SNAKE.
The forefinger is extended horizontally and passed along forward in a serpentine line. (Long.)
Right hand closed, palm down, placed in front of the right hip; extend the index and push it diagonally toward the left front, rotating it quickly from side to side in doing so. (Absaroka I; Shoshoni and Banak I.) "Snake." Fig. 297.
Right hand, horizontal, flat, palm downward (W), advanced to the front by a motion to represent the crawling of a snake. (Dakota III.)
With the right index pointing forward, the hand is to be moved forward about a foot in a sinuous manner, to imitate the crawling of a snake. Also made by the Arapahos. (Dakota IV.)
Place the closed right hand, palm down, in front of the right hip; extend the index, and move it forward and toward the left, rotating the hand and finger from side to side in doing so. (Kaiowa I; Comanche II, III; Apache II; Wichita II.)
Make the motion of a serpent with the right finger. (Kutine I.)
Close the right hand, leaving the index only extended and pointing forward, palm to the left, then move it forward and to the left. (Pai-Ute I.) The rotary motion of the hand does not occur in this description, which in this respect differs from the other authorities.
——, Sheepeater. Tukuarikai.
Both hands, half closed, pass from the top of the ears backward, downward, and forward, in a curve, to represent a ram's horns; then, with the index only extended and curved, place the hand above and in front of the mouth, back toward the face, and pass it downward and backward several times. (Shoshoni and Banak I.) "Sheep," and "to eat."
SIHASAPA. SEE UNDER DAKOTA.
SIOUX. SEE DAKOTA.
Right hand hollowed, lifted to mouth, and describing waving line gradually descending from right to left; left hand describing mountainous outline, one peak rising above the other. (Kutchin I.)" Mountain-river-men."
"They who live on mountains" have a complicated sign which denotes "living in mountains," and is composed of the signs SIT and MOUNTAIN. (Burton.)
Rub the back of the extended flat left hand with the extended fingers of the right, then touch some black object. Represents black skin. Although the same sign is generally used to signify negro, an addition is sometimes made as follows: place the index and second fingers to the hair on the right side of the head, and rub them against each other to signify curly hair. This addition is only made when the connection would cause a confusion between the "black skin" Indian (Ute) and negro. (Arapaho II; Cheyenne V.)
Left hand horizontal, flat, palm downward, and with the fingers of the right hand brush the other toward the wrist. (Dakota III.)
Place the flat and extended left hand at the height of the elbow before the body, pointing to the front and right, palm toward the ground; then pass the palmar surface of the flat and extended fingers of the right hand over the back of the left from near the wrist toward the tips of the fingers. (Kaiowa I; Comanche III; Apache II; Wichita II.) "Those who use sinew for sewing, and for strengthening the bow."
Indicate the color black, then separate the thumbs and forefingers of both hands as far as possible, leaving the remaining fingers closed, and pass upward over the lower part of the legs. (Shoshoni and Banak I.) "Black or dark leggings."
WASAJI. SEE OSAGE.
Indicate a circle over the upper portion of the right cheek, with the index or several fingers of the right hand. The statement of the Indian authorities for the above is that years ago the Wichita women painted spiral lines on the breasts, starting at the nipple and extending several inches from it; but after an increase in modesty or a change in the upper garment, by which the breast ceased to be exposed, the cheek has been adopted as the locality for the sign. (Creel; Kaiowa I; Comanche III; Apache II; Wichita II.)
Extend the fingers and thumb of the right hand, semi-closed, and bring the hand toward the face nearly touching it, repeating this several times as if going through the motion of tattooing. The Comanches call the Wichitas "Painted Faces"; Caddos call them "Tattooed Faces," both tribes using the same sign. (Comanche I.)
Pass the flat right hand from the top of the forehead backward over the head and downward and backward as far as the length of the arm. (Wyandot I.) "From the manner of wearing the hair."
WASHINGTON, CITY OF.
The sign for go by closing the hand (as in type position B 1) and bending the arm; the hand is then brought horizontally to the epigastrium, after which both the hand and arm are suddenly extended; the sign for house or lodge; the sign for cars, consisting of the sign for go and wagon, e.g., both arms are flexed at a right angle before the chest; the hands then assume type position (L) modified by the index being hooked and the middle finger partly opened and hooked similarly; the hands are held horizontally and rotated forward side by side to imitate two wheels, palms upward; and the sign for council as follows: The right arm is raised, flexed at elbow, and the hand brought to the mouth (in type position G 1, modified by being inverted), palm up, and the index being more open. The hand then passes from the mouth in jerks, opening and closing successively; then the right hand (in position S 1), horizontal, marks off divisions on the left arm extended. The sign for father is briefly executed by passing the open hand down and from the loins, then bringing it erect before the body; then the sign for cars, making with the mouth the noise of an engine. The hands then raised before the eyes and approximated at points, as in the sign for lodge; then diverge to indicate extensive; this being followed by the sign for council. (Oto and Missouri I.) "The home of our father, where we go on the puffing wagon to council."
Make the sign for water by placing the right hand upright six or eight inches in front of the mouth, back outward, index and thumb crooked, and their ends about an inch apart, the other fingers nearly closed; then move it toward the mouth, and then downward nearly to the top of the breast-bone, at the same time turning the hand over toward the mouth until the little finger is uppermost; and the sign for large as follows: The opened right hands, palms facing, fingers relaxed and slightly separated, being at the height of the breast and about two feet apart, separate them nearly to arm's length; and then rapidly rotate the right hand from right to left several times, its back upward, fingers spread and pointing forward to show that it is stirred up or muddy. (Dakota IV.)
EAGLE BULL, A DAKOTA CHIEF.
Place the clinched fists to either side of the head with the forefingers extended and curved, as in Fig. 298; then extend the left hand, flat, palm down, before the left side, fingers pointing forward; the outer edge of the flat and extended right hand is then laid transversely across the back of the left hand, and slid forward over the fingers as in Fig. 299. (Dakota VI; Ankara I.) "Bull and eagle—'Haliaetus leucocephalus, (Linn.) Sav.'" In the picture-writing of the Moquis, Fig. 300 represents the eagle's tail as showing the difference of color which is indicated in the latter part of the above gesture.
RUSHING BEAR, AN ARIKARA CHIEF.
Place the right fist in front of the right side of the breast, palm down; extend and curve the thumb and little finger so that their tips point toward one another before the knuckles of the remaining closed fingers, then reach forward a short distance and pull toward the body several times ratter quickly; suddenly push the fist, in this form, forward to arm's length twice. (Dakota VI; Arikara I.) "Bear, and rushing."
SPOTTED TAIL, A DAKOTA CHIEF.
With the index only of the right hand extended, indicate a line of curve from the sacrum (or from the right buttock) downward, backward, and outward toward the right; then extend the left forefinger, pointing forward from the left side, and with the extended index draw imaginary lines transversely across the left forefinger. (Absaroka I; Shoshoni I; Dakota VI, VII; Arikara I.) "Tail, and spotted."
STUMBLING BEAR, A KAIOWA CHIEF.
Place the right fist in front of the right side of the breast, palm down; extend and curve the thumb and little finger so that their tips point toward one another before the knuckles of the remaining closed fingers; then place the left flat hand edgewise before the breast, pointing to the right; hold the right hand flat pointing down nearer the body; move it forward toward the left, so that the right-hand fingers strike the left palm and fall downward beyond the left. (Kaiowa I.) "Bear, and stumble or stumbling."
SWIFT RUNNER, A DAKOTA WARRIOR.
Place the right hand in front of the right side, palm down; close all the fingers excepting the index, which is slightly curved, pointing forward; then push the hand forward to arm's length twice, very quickly. (Dakota VI; Arikara I.) "Man running rapidly or swiftly."
WILD HORSE, A COMANCHE CHIEF.
Place the extended and separated index and second fingers of the right hand astraddle the extended forefinger of the left hand. With the right hand loosely extended, held as high as and nearly at arm's length before the shoulder, make several cuts downward and toward the left. (Comanche III.) "Horse, and prairie or wild."
PRESIDENT OF THE UNITED STATES; SECRETARY OF THE INTERIOR.
Close the right hand, leaving the thumb and index fully extended and separated; place the index over the forehead so that the thumb points to the right, palm toward the face; then draw the index across the forehead toward the right; then elevate the extended index, pointing upward before the shoulder or neck; pass it upward as high as the top of the head; make a short turn toward the front and pass it pointing downward toward the ground, to a point farther to the front and a little lower than at the beginning. (Absaroka I; Dakota VI, VII; Shoshoni and Banak I; Ute I; Apache I.) "White man and chief."
Make the sign for white man (American), by passing the palmar surface of the extended index and thumb of the right hand across the forehead from left to right, then that for chief, and conclude by making that for parent by collecting the fingers and thumb of the right hand nearly to a point and drawing them forward from the left breast. (Kaiowa I; Comanche III; Apache II; Wichita II.) "White man; chief; father."
SECRETARY OF THE INTERIOR.
Draw the palmar side of the index across the forehead from left to right, resting the thumb upon the right temple, then make the sign for chief—the white chief, "Secretary;" then make the sign for great lodge, council house, by making the sign for lodge, then placing both hands somewhat bent, palms facing, about ten inches apart, and passing them upward from the waist as high as the face. (Arikara I.)
WHERE IS YOUR MOTHER?
After placing the index into the mouth—mother, point the index at the individual addressed—your, then separate and extend the index and second fingers of the right hand; hold them, pointing forward, about twelve or fifteen inches before the face, and move them from side to side, eyes following the same direction—I see, then throw the flat right hand in a short curve outward to the right until the back points toward the ground—not, and look inquiringly at the individual addressed. (Ute I.) "Mother your I see not; where is she?"
ARE YOU BRAVE?
Point to the person and make sign for brave, at same time looking with an inquiring expression. (Absaroka I; Shoshoni and Banak I.)
BISON, I HAVE SHOT A.
Move the open left hand, palm to the front, toward the left and away from the body slowly (motion of the buffalo when chased). Move right hand on wrist as axis, rapidly (man on pony chasing buffalo); then extend left hand to the left, draw right arm as if drawing a bow, snap the forefinger and middle finger of left hand, and thrust the right forefinger over the left hand. (Omaha I.)
GIVE ME SOMETHING TO EAT.
Bring the thumb, index and second fingers to a point as if grasping a small object, the remaining fingers naturally extended, then place the hand just above the mouth and a few inches in front of it, and make repeated thrusts quickly toward the mouth several times; then place the naturally extended right hand nearly at arm's length before the body, palm up, fingers pointing toward the front and left, and make a short circular motion with the hand, as in Fig. 301, bringing the outer edge toward the body as far as the wrist will permit, throwing the hand forward again at a higher elevation. The motion being at the wrist only. (Absaroka I; Dakota VII, VIII; Comanche III.)
I WILL SEE YOU HERE AFTER NEXT YEAR.
Raise the right hand above the head (J 2), palm to the front, all the fingers closed except the index, hand slanting a little to backward, then move forward and downward toward the person addressed, describing a curve. (Omaha I.)
YOU GAVE US MANY CLOTHES, BUT WE DON'T WANT THEM.
Lean forward, and, holding the hands concavo-convex, draw them up over the limbs severally, then cross on the chest as wrapping a blanket. The arms are then extended before the body, with the hands in type-position (W), to a height indicating a large pile. The right hand then sweeps outward, showing a negative state of mind. The index of right hand finally touches the chest of the second party and approaches the body, in position (I), horizontal. (Oto and Missouri I.) "Something to put on that I don't want from you."
QUESTION. SEE ALSO THIS TITLE IN EXTRACTS FROM DICTIONARY.
Hold the extended and flattened right hand, palm forward, at the height of the shoulder or face, and about fifteen inches from it, shaking the hand from side to side (at the wrist) as the arm is slightly raised, resembling the outline of an interrogation mark (?) made from below upward. (Absaroka I; Dakota V, VI, VII; Hidatsa I; Kaiowa I; Arikara I; Comanche II, III; Pai-Ute I; Shoshoni and Banak I; Ute I; Apache I, II; Wichita II.)
—— What? What is it?
First attract the person's notice by the sign for attention, viz: The right hand (T) carried directly out in front of the body, with arm fully extended and there moved sidewise with rapid motions; and then the right hand, fingers extended, pointing forward or outward, fingers joined, horizontal, is carried outward, obliquely in front of the right breast, and there turned partially over and under several times. (Dakota I.)
—— What are you doing? What do you want?
Throw the right hand about a foot from right to left several times, describing an arc with its convexity upward, palm inward, fingers slightly bent and separated, and pointing forward. (Dakota IV.)
With its index extended and pointing forward, back upward, rotate the right hand several times to the right and left, describing an arc with the index. (Dakota IV.)
—— What are you? i.e., What tribe do you belong to?
Shake the upright open right hand four to eight inches from side to side a few times, from twelve to eighteen inches in front of the chin, the palm forward, fingers relaxed and a little separated. (Dakota IV.)
It must be remarked that in the three preceding signs there is no essential difference, either between themselves or between them and the general sign for QUESTION above given, which can be applied to the several special questions above mentioned. A similar remark may be made regarding several signs given below, which are printed in deference to collaborators.