Pass the right hand from left to right across the face. (Kutine I.)

—— What do you want?

The arm is drawn to front of chest and the hand in position (N 1), modified by palms being downward and hand horizontal. From the chest center the hand is then passed spirally forward toward the one addressed; the hand's palm begins the spiral motion with a downward and ends in an upward aspect. (Oto I.) "To unwind or open."

—— Whence come you?

First the sign for you, viz: The hand open, held upward obliquely, and pointing forward; then the hand, extended open and drawn to the breast, and lastly the sign for bringing, as follows: The hand half shut, with the thumb pressing against the forefinger, being first moderately extended either to the right or left, is brought with a moderate jerk to the opposite side, as if something was pulled along by the hand. (Dunbar.)

—— Who are you? or what is your name?

The right or left hand approximates close to center of the body; the arm is flexed and hand in position (D), or a little more closed. From inception of sign near center of body the hand slowly describes the arc of a quadrant, and fingers unfold as the hand recedes. We think the proper intention is for the inception of sign to be located at the heart, but it is seldom truly, anatomically thus located. (Oto I.) "To unfold one's self or make known."

—— Are you through?

With arms hanging at the side and forearms horizontal, place the fists near each other in front of body: then with a quick motion separate them as though breaking something asunder. (Sahaptin I.)

—— Do you know?

Shake the right hand in front of the face, a little to the right, the whole arm elevated so as to throw the hand even with the face, and the forearm standing almost perpendicular. Principal motion with hand, slight motion of forearm, palm out. (Sahaptin I.)

—— How far is it?

Sign for DO YOU KNOW? followed with a precise movement throwing right hand (palm toward face) to a position as far from body as convenient, signifying far; then with the same quick, precise motion, bring the hand to a position near the face—near. (Sahaptin I.)

—— How will you go—horseback or in wagon?

First make the sign for DO YOU KNOW? then throw right hand forward—go or going; then throw fore and middle fingers of right astride the forefinger of the left hand, signifying, will you ride?; then swing the forefingers of each hand around each other, sign of wheel running, signifying, or will you go in wagon? (Sahaptin I.)



—— How many?

After making the sign for question, touch the tips of as many of the extended and separated fingers of the left hand held in front of the body upright, with back outward, with the right index as may be necessary. (Dakota I.) "Count them off to me—how many?"

Place the left hand carelessly before the breast, fingers extended and slightly separated, back to the front, then count off a few with the extended index, by laying down the fingers of the left, beginning at the little finger, as in Fig. 302. In asking the question, the sign for question must precede the sign for many, the latter being also accompanied by a look of interrogation. (Shoshoni and Banak I.)

—— Has he?

Deaf-mute natural sign:

Move to and fro the finger several times toward the person spoken of (Larson.)

—— Have you?

Deaf-mute natural sign:

Move the finger to and fro several times toward the person to whom the one is speaking. (Larson.)

—— Are you?

Deaf-mute natural signs:

Point to the person spoken to and slightly nod the head, with an inquiring look. (Ballard.)

Point with the forefinger, as if to point toward the second person, at the same time nod the head as if to say "yes." (Ziegler.)

The following was obtained at Washington during the winter of 1880-'81 from Ta-ta[n]-ka Wa-ka[n] (Medicine Bull), a Brule Dakota chief; by Dr. W.J. HOFFMAN.

I AM GOING HOME IN TWO DAYS.

(1) Place the flat hands in front of and as high as the elbows, palms down, pass each hand across to the opposite side of the body, the right above the left crossing near the wrist at the termination of the gesture (night), repeat in quick succession—nights, (2) elevate the extended index and second finger of the right hand, backs to the front—two, (3) place the tips of the extended and joined fingers of the right hand against the breast—I, (4) after touching the breast as in the preceding, pass the extended index from the breast, pointing downward, forward nearly to arm's length, and terminating by holding the hand but continuing the motion of the index until it points forward and upward—am going to, (5) throw the clinched right fist about six inches toward the earth at arm's length after the completion of the preceding gesture—my home.

ANALYSIS.

Ha[n]-he'-pi no[n]'-pa mi'-ye ti-ya'-ta wa-gle'-kta. (1) (2) (3) (5) (4) nights two I my home am going to.

It will be noticed that the gesture No. 4, "am going to," was made before the gesture No. 5, "my home," although the Dakota words pronounced were in the reverse order, showing a difference in the syntax of the gestures and of the oral speech in this instance. The other gestures, 1, 2, and 3, had been made deliberately, the Dakota word translating each being in obvious connection with the several gestures, but the two final words were pronounced rapidly together as if they could not in the mind of the gesturer be applied separately to the reversed order of the signs for them.

* * * * *

The same authority obtained the above sentence in Ponka and Pani, together with the following signs for it, from individuals of those tribes. Those signs agreed between each other, but differed from the Dakota, as will be observed, in the signs to my house, as signifying to my home.

(1) Touch the breast with the tips of the extended fingers—I. This precedes the signs for Nos. 2, 3, 4, and 5, which correspond to Nos. 1, 2, 3, and 4 of the Dakota; then follows: (6) place the tips of the extended fingers of the flat hands together, leaving the wrists about six inches apart—lodge, (7) and conclude by placing the clinched fists nearly at arm's length before the body, the right several inches above the left, then throw them toward the ground—about six or eight inches—the fists retaining their relative positions—my, mine.

ANALYSIS.

The following is the Ponka sentence as given by the gesturer in connection with the several gestures as made:

Na[n]'-ba ja[n] [k]i a-g[c]e' ta min'-ke [t]i wi'-wi-a tĕ'-[t]a. (1) (3) (2) (4) (5) (6) (7)

The following is the full sentence as spoken by Ponkas without regard to gesture, and its literal translation:

Na[n]'-ba ja[n] [k]ĭ a-g[c]e' ta' min'-ke [t]i wi'-wi-[t]a te'-[t]a. Two night, if, I go will I who lodge my own the, to. sleep when homeward one, standing object,

The Pani gestures were given with the accompanying words, viz:

Pit' ku-rĕt' ka'-ha wi ta-tukh'-ta a-ka'-ru ru-rĕt'-i-ru. (1) (3) (2) (4) (5) (6) (7) I (In) two nights I am going house to my.

The orthography in the above sentences, as in others where the original text is given (excepting the Dakota and Ojibwa), is that adopted by Maj. J.W. POWELL in the second edition of the Introduction to the Study of Indian Languages. Washington, 1880. The characters more particularly requiring explanation are the following, viz:

[c], as th in then, though.

n, as ng in sing, singer; Sp. luengo.

[k], an intermediate sound between k and g in gig.

kh, as the German ch, in nacht.

[t], an intermediate sound between t and d.

Nasalized vowels are written with a superior n, thus: a[n], e[n].

The following phrases were obtained by the same authority from Antonito, son of Antonio Azul, chief of the Pimas in Arizona.

I AM HUNGRY, GIVE ME SOMETHING TO EAT.

(1) Touch the breast with the tips of the extended fingers of the right hand—I, (2) place the outer edge of the flat and extended right hand against the pit of the stomach, palm upward, then make a sawing motion from side to side with the hand—hunger, (3) place the right hand before the face, back upward, and fingers pointing toward the mouth, then thrust the fingers rapidly to and from the mouth several times-eat.

ANALYSIS.

A[n]-an'-t pi'-hu-ki'um (1) (2) (3) I (have) hunger eat.

The last sign is so intimately connected with that for hunger, that no translation can be made.

GIVE ME A DRINK OF WATER.

(1) Place the tips of the index and thumb together, the remaining fingers curved, forming a cup, then pass it from a point about six inches before the chin, in a curve upward, backward and downward past the mouth—water, (2) then place the flat right hand at the height of the elbow in front of or slightly to the right of the body, palm up, and in passing it slowly from left to right, give the hand a lateral motion at the wrist—give me.

ANALYSIS.

Shu'-wu-to do'-i'. (1) (2) water give me.

The following was also obtained by Dr. W.J. HOFFMAN from Ta-ta[n]-ka Wa-ka[n], before referred to, at the time of his visit to Washington.



I AM GOING HOME.

(1) Touch the breast with the extended index—I, (2) then pass it in a downward curve, outward and upward toward the right nearly to arm's length, as high as the shoulder—am going (to), (3) and when at that point suddenly clinch the hand and throw it edgewise a short distance toward the ground—my country, my home.

ANALYSIS.

Ma-ko'-ce mi-ta'-wa kin e-kta' wa-gle' kta. (3) (2) (1) Country my own the to I go home will.



DIALOGUES.

TENDOY-HUERITO DIALOGUE.

The following conversation took place at Washington in April, 1880, between TENDOY, chief of the Shoshoni and Banak Indians of Idaho, and HUERITO, one of the Apache chiefs from New Mexico, in the presence of Dr. W.J. HOFFMAN. Neither of these Indians spoke any language known to the other, or had ever met or heard of one another before that occasion:



Huerito.—WHO ARE YOU?

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 forward and upward—question, who are you? Fig. 304.



Tendoy.—SHOSHONI CHIEF.

Place the closed right hand near the right hip leaving the index only extended, palm down; then pass the hand toward the front and left, rotating it from side to side—Shoshoni, Fig. 305; then place the closed hand, with the index extended and pointing upward, near the right cheek, pass it upward as high as the head, then turn it forward and downward toward the ground, terminating with the movement a little below the initial point—chief. Fig. 306.

Huerito.—HOW OLD ARE YOU?

Clinch both hands and cross the forearms before the breast with a trembling motion—cold—winter, year, Fig. 307; then elevate the left hand as high as the neck and about twelve or fifteen inches before it, palm toward the face, with fingers extended and pointing upward; then, with the index, turn down one finger after another slowly, beginning at the little finger, until three or four are folded against the palm, and look inquiringly at the person addressed—how many? See Fig. 302.



Tendoy.—FIFTY-SIX.

Close and extend the fingers and thumbs of both hands, with the palms forward, five times—fifty; then extend the fingers and thumb of the left hand, close the right, and place the extended thumb alongside of and near the left thumb—six. Fig. 308.



Huerito.—VERY WELL. ARE THERE ANY BUFFALO IN YOUR COUNTRY?

Place the flat right hand, pointing to the left, with the palm down, against the breast-bone; then move it forward and slightly to the right and in an upward curve; make the gesture rather slow and nearly to arm's length (otherwise, i.e., if made hastily and but a short distance, it would only mean good)—very good, Fig. 309; place both closed hands to their respective sides of the head, palms toward the hair, leaving the forefingers curved—buffalo, see Fig. 298, p. 477; then reach out the fist to arm's length toward the west, and throw it forcibly toward the ground for a distance of about six inches, edge downward—country, away to the west; then point the curved index rather quickly and carelessly toward the person addressed—your.



Tendoy.—YES; MANY BLACK BUFFALO.

Pass the closed right hand, with the index partly flexed, to a position about eight inches before the right collar-bone, and, as the hand reaches that elevation, quickly close the index—yes; then make the same sign as in the preceding question for buffalo; touch the hair on the right side of the head with the palms of the extended fingers of the right hand—black; spread the curved fingers and thumbs of both hands, place them before either thigh, pointing downward; then draw them toward one another and upward as high as the stomach, so that the fingers will point toward one another, or may be interlaced—many. Fig. 310.



Tendoy.—DID YOU HEAR ANYTHING FROM THE SECRETARY? IF SO, TELL ME.

Close the right hand, leaving the index and thumb widely separated, pass it by the ear from the back of the ear downward and toward the chin, palm toward the head—hear, see Fig. 316, p. 492; point to the individual addressed—you; close the hand again, leaving the index and thumb separated as in the sign for hear and placing the palmar surface of the finger horizontally across the forehead, pointing to the left, allow the thumb to rest against the right temple; then draw the index across the forehead from left to right, leaving the thumb touching the head—white man; then place the closed hand, with elevated index, before the right side of the neck or in front of the top of the shoulder; pass the index, pointing upward, as high as the top of the head; turn it forward and downward as far as the breast—chief; pass the extended index, pointing up ward and forward, forward from the mouth twice—talk; then open and flatten the hand, palm up, outer edge toward the face, place it about fifteen inches in front of the chin, and draw it horizontally inward until the hand nearly touches the neck—tell me.

Huerito.—HE TOLD ME THAT IN FOUR DAYS I WOULD GO TO MY COUNTRY.

Close the right hand, leaving the index curved; place it about six inches from the ear and move it in toward the external meatus—told me, hear, I heard, Fig. 311; with the right hand still closed, form a circle with the index and thumb by allowing their tips to touch; pass the hand from east to west at arm's length—day; place the left hand before the breast, the fingers extended, and the thumb resting against the palm, back forward, and, with the index, turn down one finger after another, beginning at the little finger—four; touch the breast with the tips of the finger and thumb of the left hand collected to a point—I; drop the hand a short distance and move it forward to arm's length and slightly upward until it points above the horizon—go to*; then as the arm is extended, throw the fist edgewise toward the ground—my country.



Tendoy.—IN TWO DAYS I GO TO MY COUNTRY JUST AS YOU GO TO YOURS. I GO TO MINE WHERE THERE IS A GREAT DEAL OF SNOW, AND WE SHALL SEE EACH OTHER NO MORE.

Place the flat hands horizontally, about two feet apart, move them quickly in an upward curve toward one another until the right lies across the left—night, Fig. 312, repeat this sign—two nights (literally two sleeps hence); point toward the individual addressed with the right hand—you; and in a continuous movement pass the hand to the right, i.e., toward the south, nearly to arm's length—go; then throw the fist edgewise toward the ground at that distance—your country; then touch the breast with the tips of the fingers of the left hand—I; move the hand off slowly toward the left, i.e., toward the north to arm's length—go to*; and throw the clinched hand toward the ground—my country; then hold both hands toward the left as high as the head, palms down, with fingers and thumbs pendent and separated; move them toward the ground two or three times—rain, Fig. 313; then place the flat hands horizontally to the left of the body about two feet from the ground—deep; (literally, deep rain) snow—and raise them until about three feet from the ground—very deep—much; place the hands before the body about twelve inches apart, palms down, with forefingers only extended and pointing toward one another; push them toward and from one another several times—see each other, Fig. 314; then hold the flat right hand in front of the breast, pointing forward, palm to the left, and throw it over on its back toward the right—not, no more.



EXPLANATORY NOTE.—Where the asterisks appear in the above dialogue the preposition to is included in the gesture. After touching the breast for I, the slow movement forward signifies going to, and country is signified by locating it at arm's length toward the west, to the left of the gesturer, as the stopping-place, also possession by the clinched fist being directed toward the ground. It is the same as for my or mine, though made before the body in the latter signs. The direction of Tendoy's hands, first to the south and afterwards to the north, was understood not as pointing to the exact locality of the two parts of the country, but to the difference in their respective climates.

OMAHA COLLOQUY.

The following is contributed by Rev. J. OWEN DORSEY:

Question. FROM WHAT QUARTER IS THE WIND?

Raise the curved right hand, palm in, in front of the left shoulder. Draw in toward the body a little, then from the body several times in different directions.

Answer. FROM THAT QUARTER.

Hand as above; draw in towards the body once, and farther with emphasis, according to the direction of the wind.



BRULE DAKOTA COLLOQUY.

The following signs, forming a question and answer, were obtained by Dr. W.J. HOFFMAN, from Ta-ta[n]-ka Wa-ka[n] (Medicine Bull), a Brule Dakota chief who visited Washington during the winter of 1880-'81:

Question. WE WENT TO THE DEPARTMENT [OF THE INTERIOR], SHOOK HANDS WITH THE SECRETARY AND HAD A CONVERSATION WITH HIM, DID YOU HEAR OF IT?



(1) Extend and separate the thumb and index, leaving the remaining fingers closed, place the ball of the thumb against the temple above the outer corner of the eye, and the index across the forehead, the tip resting on the left temple, then draw the index across to the right until its tip touches the thumb—white man, Fig. 315; (2) Elevate the extended index before the shoulder, palm forward, pass it upward, as high as the head, and forming a short curve to the front, then downward again slightly to the front to before the breast and about fifteen inches from it—chief; (3) Fingers of both hands extended and separated; then interlace them so that the tips of the fingers of one hand protrude beyond the backs of those of the opposing one; hold the hands in front of the breast, pointing upward, leaving the wrists about six inches apart—lodge; (4) Place the left hand a short distance before the breast, palm down and slightly arched, fingers directed toward the right and front, then pass the flat and extended right hand forward, under and beyond the left, forming a downward curve, the right hand being as high as the left at the commencement and termination of the gesture—enter, entered; (5) Clasp the hands before the body, left uppermost—shook hands, friendly; (6) Place the flat right hand before the chin, palm up with fingers directed to the left, then pass the hand forward several times—talk, talked to him; (7) Reverse this motion, beginning away from the body, drawing the hand edgewise toward the chin several times—talked to me; (8) Separate the extended thumb and index as far as possible, leaving the remaining fingers closed, place the hand about six inches opposite the right ear, palm toward the head, then pass it in a curve forward and downward, terminating at the height of the elbow—hear, heard; (9) then in a continuous movement direct the extended index at the individual addressed, the face expressing a look of inquiry—you.

ANALYSIS.

Wa-śi'-cu[n] i-ta[n]-ca[n] ti-el' ti'-ma-hel unk-i'-pi (1) (2) (3) (4) White man chief lodge in lodge within we were at that place

na na'-pe-u[n]-za-pi na ki-ci wo-un-gla-ka-pi ki[n] (5) (6,7) and hand we hold it, and to each other we talk the take hold of thing

na-ya-ḣo[n]-hu-o (8,9) you hear it?

It will be observed that the interrogation point is placed under the last syllable, hu-o, the latter implying a question, though the gesture was not made to accompany it, the gestures for hear and you, with a look of inquiry, being deemed sufficient to express the desire on the part of the speaker.



Answer. YES, I HEARD OF IT, BUT DID NOT SEE IT.

(1) Hold the naturally closed hand before the right side of the breast or shoulder, leaving the index and thumb loosely extended, then, as the hand is thrown downward and forward, bring the index against the inner side of the thumb—yes. (2) Repeat gesture No. 8—heard, Fig. 316; (3) pass the extended index forward from the right eye—saw; (4) then in a continuous motion extend all the fingers so as to place the flat hand edgewise, and pointing forward about twelve inches before the right side of the breast, and throw it outward and slightly downward—no, not.

ANALYSIS.

Ha-u na-wa'-ḣo[n] tka wa[n]-mla'-ke śni (1) (2) (3) (4) Yes, I heard (but) I saw it. not.



DIALOGUE BETWEEN ALASKAN INDIANS.

The following introductory notes are furnished by MR. IVAN PETROFF, who contributes the Dialogue:

It has been repeatedly stated that among the natives of Alaska no trace of gesture or sign language can be found. The universal spread of the Russian language in former times as a medium of trade and general intercourse has certainly prevented observations of this primitive linguistic feature in all the vast regions visited by the Russians. On the other hand, the homogeneous elements of the Innuit tongue, spoken along the whole seacoast from the Arctic to the Alaskan Peninsula, and the Island of Kadiak, has, to a great extent, abolished all causes for the employment of sign language between tribes in their mutual intercourse. Basing their opinions upon what they saw while touching upon the coast here and there, even the acknowledged authorities on Alaskan matters have declared that sign language did not and could not exist in all that country. Without entering into any lengthened dispute upon this question, I venture to present in the subjoined pages a succinct account of at least one instance where I saw natives of different tribes converse with each other only by means of signs and gestures within the boundaries of Alaska.

In the month of September, 1866, there arrived on the Lower Kinnik River, a stream emptying its waters into Cook's Inlet, two Indians from a distant region, who did not speak the Kenaitze language. The people of the settlement at which the strangers made their first appearance were equally at a loss to understand the visitors. At last a chief of great age, bearing the name of Chatidoolts (mentioned by Vancouver as a youth), was found to be able to interpret some of the signs made by the strangers, and after a little practice he entered into a continued conversation with them in rather a roundabout way, being himself blind. He informed me that it was the second or third time within his recollection that strangers like those then present had come to Kinnik from the northeast, but that in his youth he had frequently "talked with his hands" to their visitors from the west and east. He also told me that he had acquired this art from his father, who, as the old man expressed himself, had "seen every country, and spoken to all the tribes of the earth." The conversation was carried on with the help of the old man's sons, who described to their blind parent the gestures of the strangers, and were instructed in turn by him with what gestures to reply.

This being an entirely new experience to me I at once proceeded to carefully make notes of the desultory talk, extending over several days. My object, primarily, was to make use of the signs for purposes of trade in the future.

The notes thus obtained contain a narrative of the two strangers, interpreted to me at the time by Chatidoolts. I shall present each sign or sentence as I noted it at the time, with only casual reference to that incomplete and frequently erroneous interpretation.

The two Indians wore the pointed hunting shirt of tanned moose-skin, ornamented with beads and fringes which is still common to the Kutchin tribes. They were not tattooed, but ears and noses were encumbered with pendants of dentalium and a small red glass bead. Their feet were clothed in moccasins. One of them had a rifle of English manufacture, and his companion carried two huge knives, one of them of copper evidently of native manufacture.

(1) Kenaitze.—Left hand raised to height of eye, palm outward, moved several times from right to left rapidly; fingers extended and closed; pointing to strangers with left hand. Right hand describes a curve from north to east—Which of the northeastern tribes is yours?

(2) Tennanah.—Right hand, hollowed, lifted to mouth, then extended and describing waving line gradually descending from right to left. Left hand describing mountainous outline, apparently one peak rising above the other, said by Chatidoolts to mean—Tenan-tnu-kohtana, Mountain-river-men.

(3) K.—Left hand raised to height of eye, palm outward, moved from right to left, fingers extended. Left index describes curve from east to west. Outline of mountain and river as in preceding sign.—How many days from Mountain-river?

(4) T.—Right hand raised toward sky, index and thumb forming first crescent and then ring. This repeated three times—moon, new and full three times.

(5) Right hand raised, palm to front, index raised and lowered at regular intervals—walked. Both hands imitating paddling of canoe, alternately right and left—traveled three months on foot and by canoe.

(6) Both arms crossed over breast, simulating shivering—cold, winter.

(7) Right index pointing toward speaker—I. Left hand pointing to the west—traveled westward.

(8) Right hand lifted cup-shaped to mouth—water. Right hand describing waving line from right to left gradually descending, pointing to the west—river running westward.

(9) Right hand gradually pushed forward, palm upward, from height of breast. Left hand shading eyes; looking at great distance—very wide.

(10) Left and right hands put together in shape of sloping shelter—lodge, camp. See Fig. 259, on p. 431.

(11) Both hands lifted, height of eye, palm inward, fingers spread—many times.

(12) Both hands closed, palm outward, height of hips—surprised.

(13) Index pointing from eye forward—see.

(14) Right hand held up, height of shoulder, three fingers extended, left hand pointing to me—three white men.

(15) K.—Right hand pointing to me, left hand held up, three fingers extended—three white men.

(16) Making Russian sign of cross—Russians. Were the three white men Russians?

(17) T.—Left hand raised, palm inward, two fingers extended, sign of cross with right—two Russians.

(18) Right hand extended, height of eye, palm outward, moved outward a little to right—no.

(19) One finger of left hand raised—one.

(20) Sign of cross with right—Russian.

(21) Right hand height of eye, fingers closed and extended, palm outward a little to right—no.

(22) 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—trade.

(23) Left hand upholding one finger, right pointing to me—one white man.

(24) Right hand held horizontally, palm downward, about four feet from ground—small.

(25) Forming rings before eyes with index and thumb—eye-glasses.

(26) Right hand clinched, palm upward, in front of chest, thumb pointing inward—gave one.

(27) Forming cup with right hand, simulating drinking—drink.

(28) Right hand grasping chest repeatedly, fingers curved and spread—strong.

(29) Both hands pressed to temple and head moved from side to side—drunk, headache.

(30) Both index fingers placed together, extended, pointing forward—together.

(31) Fingers interlaced repeatedly—build.

(32) Left hand extended, fingers closed, pointing outward (vertically), right hand extended, fingers closed, placed slopingly against left—camp.

(33) Both wrists placed against temples, hands curved upward and outward, fingers spread—horns.

(34) Both hands horizontally lifted to height of shoulder, right arm extended gradually full length to the right, hand drooping a little at the end—long back, moose.

(35) Both hands upright, palm outward, fingers extended and spread, placing one before the other alternately—trees, forest, dense forest.

(36) Sign of cross—Russian.

(37) Motions of shooting a gun—shot.

(38) Sign for moose (Nos. 33, 34), showing two fingers of left hand—two.

(39) Sign for camp as before (No. 10) camp.

(40) Right hand describing curve from east to west, twice—two days.

(41) Left hand lifted height of mouth, back outward, fingers closed as if holding something; right hand simulating motion of tearing off and placing in mouth—eating moose meat.

(42) Right hand placed horizontally against heart, fingers closed, moved forward a little and raised a little several times—glad at heart.

(43) Fingers of left hand and index of right hand extended and placed together horizontally, pointing forward, height of chest. Hands separated, right pointing eastward and left westward—three men and speaker parted, going west and east.

(44) Pressing both arms against chest and shivering—very cold.

(45) Drawing index of each hand around corresponding legs below the knee—deep snow.

(46) Drawing imaginary line with index of right hand across each foot, just behind the toes—snow shoes.

(47) Head lowered to right side into palm of hand three times—slept three times.

(48) Sign for camp, as before (No. 10)—camp.

(49) Pointing to speaker—I.

(50) Fingers of right hand extended and joined and pointed forward from mouth, left hand lowered horizontally to a foot from the ground—fox.

(51) Left hand raised height of eye, back to the left, fingers closed, with exception of middle finger held upright; then middle finger suddenly closed—trap.

(52) Both hands lifted height of eye, palm inward, fingers spread—many.

(53) Right hand pointing to speaker—I.

(54) Sign for trap (No. 51), as above—trap.

(55) Right hand lowered to within a few inches of the ground and moved from left to right about two feet. Motions of both hands descriptive of playful jumping of marten around a tree or stump—marten.

(56) Holding up the fingers of both hands three times until aggregating thirty—thirty.

(57) Left forearm held up vertically, palm to front, fingers spread—tree.

(58) Motion of chopping with hatchet—cut.

(59) Driving invisible wedge around small circle—peeling birch bark.

(60) Right hand, fingers extended and joined, moved slowly from left to right horizontally while blowing upon it with mouth—pitching seams of canoe.

(61) Motions of using paddle very vigorously—paddle up stream.

(62) Lifting both arms above head on respective sides, hands closed as if grasping something and lifting the body—poling canoe.

(63) Sign for moon (No. 4), (crescent and ring) once—one month.

(64) Right hand vertically, height of chest, palm to left, fingers extended, closed. Left hand horizontally, palm downward, pushed against right—stopped.

(65) Right hand, index extended, drawing outline of mountains, one above other—high mountains.

(66) Left hand lifted to left shoulder, back to front, fingers bent and closed. Right hand, fingers bent and closed, placed over left and then slowly drawn across chest to right shoulder. Motion with both hands as if adjusting pack—pack, knapsack.

(67) Sign for water as before (No. 8). Both hands brought forward, palms down, arms passed outward horizontally to respective sides, palms down—lake. Both hands describing circular line backward until touching collar bone—big and deep.

(68) Left hand raised slightly about height of nipple, three fingers closed; index and thumb holding tip of index of right hand. Both hands moved across chest from left to right—beaver.[1]

(69) Previous sign for many (No. 52) repeated several times—very plentiful.

(70) Both hands held up with fingers spread, palm forward, twice and left hand once—height of eye—twenty-five.

(71) Pointing to himself—I.

(72) Sign for trap as before (No. 51)—trapped.

(73) Sign for temporary shelter (No. 10)—camped.

(74) Sign for new and full moon (No. 4), once—one month.

(75) Right hand passed slowly over the hair and chin. Left hand touching a pendant of white beads—old man.

(76) Index of right hand held up—one.

(77) Both hands partially closed and placed against breast, back of hands to front, a few inches apart—women.

(78) Index and middle finger of right hand held up, palm forward; eyes directed as if counting—two.

(79) Sign for trap as before (No. 51)—trapping.

(80) Left forearm vertically in front of chest, palm of hand to front, fingers spread, elbow resting upon the back of the right hand—tree.

(81) Arms and hands spanning imaginary tree of some size—big.

(82) Sign for tree as before (No. 57), left forearm suddenly brought down across extended right hand—fell.

(83) Right hand laid on top of head, then passed over the hair and chin, left hand touching white beads—on the head of the old man.

(84) Sign for old man as before (No. 75)—old man.

(85) Closing both eyes with fore and middle finger of right hand; both hands placed side by side, horizontally, palms downward, fingers extended and united, hands separated by slow horizontal movement to right and left—dead.

(86) Sign for women as before (No. 77)—women.

(87) Fingers of both hands interlaced at right angles several times—built.

(88) Sign for lodge as before (No. 10)—lodge.[2]

(89) Right index describing circle around the head, height of eye (cutting hair). Right hand passed over forehead and face. Left index pointing to black scabbard (blacking faces)—mourning.

(90) Index and middle finger of right hand passed from eyes downward across cheeks—weeping.

(91) Pointing to himself—I.

(92) Make the signs for shoot (Nos. 33, 34), and moose (No. 37)—shot a moose.

(93) Left hand extended horizontally, palm upward, right hand placed across left vertically, about the middle—divided in two.

(94) Right hand closed, palm downward, moved forward from right breast the length of the arm and then opened—I gave.

(95) Sign for women, (No. 77)—to women.

(96) Right hand, palm down, pointing to left, placed horizontally before heart and slightly raised several times—good and glad.

(97) Pointing to his companion—he.

(98) Motion of paddling—in canoe.

(99) Right arm and hand extended in N.E. direction, gradually curved back until index touches speaker—came to me from the northeast.

(100) Sign for together as above (No. 30)—together.

(101) Motion of paddling—paddled.

(102) Pointing to ground—to this place.

(103) K. Motion of drinking water out of hand—water.

(104) Describing circle with right index on palm of left hand extended horizontally—lake.

(105) Left hand raised to height of eye, palm to front, fingers leaning slightly backward. Fingers of left hand closed alternately—how many?

(106) T. Holding up right hand back to front, showing four fingers, eyes looking at them as if counting—four.

(107) Sign for packing with wooden breast-brace as above; three fingers of right hand shown as above—three portages.

(108) K. Right hand pointing to gun of stranger—gun. Left hand raised height of eye, palm to front, and moved rapidly several times to right and left—interrogation.

(109) Sign for trade as before (No. 22)—trade; i.e., where did you buy the gun?

(110) T. Sign for Mountain-river as above (No. 2). Pointing eastward—from the eastward.

(111) Pointing to sun and then raising both hands, backs to front, fingers spread—ten days.

(112) Pointing to me—white man.

(113) Left hand held up vertically, palm outward, fingers joined. Right index placed horizontally across fingers of left hand in front, about the middle joint—pallisaded.

(114) Describing square with right index on flat palm of left hand—building.

(115) Pointing to his gun, powder-horn, blanket, and beads—trading goods.

(116) Both hands horizontal, brought forward and upward from chest and then downward—plenty.

In giving this narrative I have observed the original sequence, but there were frequent interruptions, caused by consultation between Chatidoolts and his sons, and before the strangers departed again they had obtained a knowledge of some words of the Kenaitze language.

[Footnote 1: Chatidoolts explained this to his sons as well as to me, saying that the mountain men had a peculiar mode of catching beavers with long sticks.]

[Footnote 2: They never occupy a house in which one of the other Indians died.]



OJIBWA DIALOGUE.

[COMMUNICATED BY THE VERY REV. EDWARD JACKER.]

The following short dialogue forms part of the scanty tradition the civilized Ojibwas possess regarding their ancestors' sign language:

Two Indians of different tongue meet on a journey. First Indian points to second Indian with the outstretched forefinger of the right hand, bringing it within a few inches of his breast; next he extends both forearms horizontally, clinches all but the forefingers, and bends the hands inward; then he brings them slowly and in a straight line together, until the tips of the outstretched forefingers meet. This gesture is accompanied with a look of inquiry—You met somebody?

Second Indian, facing the south, points to the east, and with the outstretched hand forms a half-circle from east to west (corresponding to the daily course of the sun); then he raises the arm and points to a certain height above the southern horizon. Then the sign for meeting (as above) may be made, or omitted. After this he bends the right hand downward, and repeatedly moves the outstretched forefinger and middle finger in opposite directions (in imitation of the motion of the legs in the act of walking). Finally he raises the right hand and stretches up the forefinger (or several fingers). To-day, when the sun stood at such a height, I met one (or several) persons traveling on foot. If the travelers met were on horseback he makes the sign for horse as described by (Dakota III), see EXTRACTS FROM DICTIONARY, or the identical one for going given by (Ojibwa I), which is as follows: To describe a journey on horseback the first two fingers of the right hand are placed astride of the forefinger of the left hand, and both represent the galloping movement of a horse. If it is a foot journey, wave the two fingers several times through the air.

NARRATIVES.

The following, which is presented as a good descriptive model, was obtained by Dr. W.J. HOFFMAN, of the Bureau of Ethnology, from Natci, a Pai-Ute chief connected with the delegation of that tribe to Washington in January, 1880, and refers to an expedition made by him by direction of his father, Winnimukka, Head Chief of the Pai-Utes, to the northern camp of his tribe, partly for the purpose of preventing the hostile outbreak of the Banaks which occurred in 1878, and more particularly to prevent those Pai-Utes from being drawn into any difficulty with the United States by being leagued with the Banaks.

NATCI'S NARRATIVE.

(1) Close the right hand, leaving the index extended, pointed westward at arm's length a little above the horizon, head thrown back with the eyes partly closed and following the direction—Away to the west, (2) indicate a large circle on the ground with the forefinger of the right hand pointing downward—place (locative), (3) the tips of the spread fingers of both hands placed against one another, pointing upward before the body, leaving a space of four or five inches between the wrists—house (brush tent or wik'-i-up), see Fig. 257, p. 431, (4) with the right hand closed, index extended or slightly bent, tap the breast several times—mine. (5) Draw an imaginary line, with the right index toward the ground, from some distance in front of the body to a position nearer to it—from there I came, (6) indicate a spot on the ground by quickly raising and depressing the right hand with the index pointing downward—to a stopping place, (7) grasp the forelock with the right hand, palm to the forehead, and raise it about six inches, still holding the hair upward—the chief of the tribe (Winnimukka), see Fig. 245, p. 418, (8) touch the breast with the index—me, (9) the right hand held forward from the hip at the level of the elbow, closed, palm downward, with the middle finger extended and quickly moved up and down a short distance—telegraphed, (10) head inclined toward the right, at the same time making movement toward and from the ear with the extended index pointing toward it—I heard, i.e., understood.

(11) An imaginary line indicated with the extended and inverted index from a short distance before the body to a place on the right—I went, (12) repeat gesture No. 6—a stopping place, (13) inclining the head, with eyes closed, toward the right, bring the extended right hand, palm up, to within six inches of the right ear—where I slept. (14) Place the spread and extended index and thumb of the right hand, palm downward, across the right side of the forehead—white man (American), (15) elevating both hands before the breast, palms forward, thumbs touching, the little finger of the right hand closed—nine, (16) touch the breast with the right forefinger suddenly—and myself, (17) lowering the hand, and pointing downward and forward with the index still extended (the remaining fingers and thumb being loosely closed) indicate an imaginary line along the ground toward the extreme right—went, (18) extend the forefinger of the closed left hand, and place the separated fore and second fingers of the right astraddle the forefinger of the left, and make a series of arched or curved movements toward the right—rode horseback, (19) keeping the hands in their relative position, place them a short distance below the right ear, the head being inclined toward that side—sleep, (20) repeat the signs for riding (No. 18) and sleeping (No. 19) three times—four days and nights, (21) make sign No. 18, and stopping suddenly point toward the east with the extended index-finger of the right (others being closed) and follow the course of the sun until it reaches the zenith—arrived at noon of the fifth day.

(22) Indicate a circle as in No. 2—a camp, (23) the hands then placed together as in No. 3, and in this position, both moved in short irregular upward and downward jerks from side to side—many wik'-i-ups, (24) then indicate the chief of the tribe as in No. 7—meaning that it was one of the camps of the chief of the tribe. (25) Make a peculiar whistling sound of "phew" and draw the extended index of the right hand across the throat from left to right—Banak, (26) draw an imaginary line with the same extended index, pointing toward the ground, from the right to the body—came from the north, (27) again make gesture No. 2—camp, (28) and follow it twice by sign given as No. 18 (forward from the body, but a short distance)—two rode. (29) Rub the back of the right hand with the extended index of the left—Indian, i.e., the narrator's own tribe, Pai-Ute, (30) elevate both hands side by side before the breast, palms forward, thumbs touching, then, after a short pause, close all the fingers and thumbs except the two outer fingers of the right hand—twelve, (31) again place the hands side by side with fingers all spread or separated, and move them in a horizontal curve toward the right—went out of camp, (32) and make the sign given as No. 25—Banak, (33) that of No. 2—camp, (34) then join the hands as in No. 31, from the right toward the front—Pai-Utes returned, (35) close the right hand, leaving the index only extended, move it forward and downward from the mouth three or four times, pointing forward, each time ending the movement at a different point—I talked to them, (36) both hands pointing upward, fingers and thumbs separated, palms facing and about four inches apart, held in front of the body as far as possible in that position—the men in council, (37) point toward the east with the index apparently curving downward over the horizon, then gradually elevate it to an altitude of 45 degrees—talked all night and until nine o'clock next morning, (38) bring the closed hands, with forefingers extended, upward and forward from their respective sides, and place them side by side, palms forward, in front—my brother, Fig. 317, (39) (see also pp. 385, 386) followed by the gesture, No. 18, directed toward the left and front—rode, (40) by No. 7—the head chief, (41) and No. 2—camp.



(42) Continue by placing the hands, slightly curved, palm to palm, holding them about six inches below the right ear, the head being inclined considerably in that direction—one sleep (night), (43) make sign No. 14—white man, (44) raise the left hand to the level of the elbow forward from the left hip, fingers pointing upward, thumb and forefinger closed—three, (45) and in this position draw them toward the body and slightly to the right—came, (46) then make gesture So. 42—sleep; (47) point with the right index to the eastern horizon—in the morning, (48) make sign No. 14—white man, (49) hold the left hand nearly at arm's length before the body, back up, thumb and forefinger closed, the remaining fingers pointing downward—three, (50) with the right index finger make gesture No. 35, the movement being directed towards the left hand—talked to them, (51) motion along the ground with the left hand, from the body toward the left and front, retaining the position of the fingers just stated (in No. 49)—they went, (52) tap toward the ground, as in gesture No. 6, with the left hand nearly at arm's length—to their camp.

(53) Make gesture No. 18 toward the front—I rode, (54) extend the right hand to the left and front, and tap towards the earth several times as in sign No. 6, having the fingers and thumb collected to a point—camp of the white men. (55) Close both hands, with the forefingers of each partly extended and crooked, and place one on either side of the forehead, palms forward—cattle (a steer), (56) hold the left hand loosely extended, back forward, about twenty inches before the breast, and strike the back of the partly extended right hand into the left—shot, (57) make a short upward curved movement with both hands, their position unchanged, over and downward toward the right—fell over, killed, (58) then hold the left hand a short distance before the body at the height of the elbow, palm downward, fingers closed, with the thumb lying over the second joint of the forefinger, extend the flattened right hand, edge down, before the body, just by the knuckles of the left, and draw the hand towards the body, repeating the movement—skinned, (59) make the sign given in No. 25—Banak, (60) place both hands with spread fingers upward and palms forward, thumb to thumb, before the right shoulder, moving them with a tremulous motion toward the left and front—came in, (61) make three short movements toward the ground in front, with the left hand, fingers loosely curved, and pointing downward—camp of the three white men, (62) then with the right hand open and flattened, edge down, cut towards the body as well as to the right and left—cut up the meat, (63) and make the pantomimic gesture of handing it around to the visitors.

(64) Make sign No. 35, the movement being directed to the left hand, as held in No. 49—told the white men, (65) grasping the hair on the right side of the head with the left hand, and drawing the extended right hand with the edge towards and across the side of the head from behind forward—to scalp; (66) close the right hand, leaving the index partly extended, and wave it several times quickly from side to side a short distance before the face, slightly shaking the head at the same time—no, Fig. 318, (67) make gesture No. 4—me, (68) repeat No. 65—scalp, (69) and raising the forelock high with the left hand, straighten the whole frame with a triumphant air—make me a great chief. (70) Close the right hand with the index fully extended, place the tip to the mouth and direct it firmly forward and downward toward the ground—stop, (71) then placing the hands, pointing upward, side by side, thumbs touching, and all the fingers separated, move them from near the breast outward toward the right, palms facing that direction at termination of movement—the Banaks went to one side, (72) with the right hand closed, index curved, palm downward, point toward the western horizon, and at arm's length dip the finger downward—after sunset, (73) make the gesture given as No. 14—white men, (74) pointing to the heart as in No. 4—and I, (75) conclude by making gesture No. 18 from near body toward the left, four times, at the end of each movement the hands remaining in the same position, thrown slightly upward—we four escaped on horseback.



The above was paraphrased orally by the narrator as follows: "Hearing of the trouble in the north, I started eastward from my camp in Western Nevada, when, upon arriving at Winnemucca Station, I received telegraphic orders from the head chief to go north to induce our bands in that region to escape the approaching difficulties with the Banaks. I started for Camp McDermit, where I remained one night. Leaving next morning in company with nine others, we rode on for four days and a half. Soon after our arrival at the Pai-Ute camp, two Banaks came in, when I sent twelve Pai-Utes to their camp to ask them all to come in to hold council. These messengers soon returned, when I collected all the Pai-Utes ands talked to them all night regarding the dangers of an alliance with the Banaks and of their continuance in that locality. Next morning I sent my brother to the chief, Winnimukka, with a report of proceedings.

"On the following day three white men rode into camp, who had come up to aid in persuading the Pai-Utes to move away from the border. Next morning I consulted with them respecting future operations, after which they went away a short distance to their camp. I then followed them, where I shot and killed a steer, and while skinning it the Banaks came in, when the meat was distributed. The Banaks being disposed to become violent at any moment, the white men became alarmed, when I told them that rather than allow them to be scalped I would be scalped myself in defending them, for which action I would be considered as great a chief as Winnemukka by my people. When I told the Banaks to cease threatening the white men they all moved to one side a short distance to hold a war council, and after the sun went down the white men and I mounted our horses and fled toward the south, whence we came."

Some of the above signs seem to require explanation. Natci was facing the west during the whole of this narration, and by the right he signified the north; this will explain the significance of his gesture to the right in Nos. 11 and 17, and to the left in No. 75.

No. 2 (repeated in Nos. 22,27,33, and 41) designates an Indian brush lodge, and although Natci has not occupied one for some years, the gesture illustrates the original conception in the round form of the foundation of poles, branches, and brush, the interlacing of which in the construction of the wik'-i-up has survived in gestures Nos. 3 and 23 (the latter referring to more than one, i.e., an encampment).

The sign for Banak, No. 25 (also 32 and 59), has its origin from the tradition among the Pai-Utes that the Banaks were in the habit of cutting the throats of their victims. This sign is made with the index instead of the similar gesture with the flat hand, which among several tribes denotes the Sioux, but the Pai-Utes examined had no specific sign for that body of Indians, not having been in sufficient contact with them.

"A stopping place," referred to in Nos. 6, 12, 52, and 54, represents the temporary station, or camp of white men, and is contradistinguished from a village, or perhaps from any permanent encampment of a number of persons, by merely dotting toward the ground instead of indicating a circle.

It will also be seen that in several instances, after indicating the nationality, the fingers previously used in representing the number were repeated without its previously accompanying specific gesture, as in No. 61, where the three fingers of the left hand represented the men (white), and the three movements toward the ground signified the camp or tents of the three (white) men.

This also occurs in the gesture (Nos. 59, 60, and 71) employed for the Banaks, which, having been once specified, is used subsequently without its specific preceding sign for the tribe represented.

The rapid connection of the signs Nos. 57 and 58 and of Nos. 74 and 75 indicates the conjunction, so that they are severally readily understood as "shot and killed," and "the white men and I." The same remark applies to Nos. 15 and 16, "the nine and I."

PATRICIO'S NARRATIVE.

This narrative was obtained in July, 1880, by Dr. FRANCIS H. ATKINS, acting assistant surgeon, United States Army, at South Fork, New Mexico, from TI-PE-BES-TLEL (Sheepskin-leggings), habitually called Patricio, an intelligent young Mescalero Apache. It gives an account of what is locally termed the "April Round-up," which was the disarming and imprisoning by a cavalry command of the United States Army, of the small Apache subtribe to which the narrator belonged.

(1) Left hand on edge, curved, palm, forward, extended backward length of arm toward the West (far westward).

(2) Arm same, turned hand, tips down, and moved it from north to south (river).

(3) Dipped same hand several times above and beyond last line (beyond).

(4) Hand curved (Y, more flexed) and laid on its back on top of his foot (moccasins much curved up at toe); then drew hands up legs to near knee, and cut off with edges of hands (boot tops), (Warm Spring Apaches, who wear booted moccasins with turn-up toes.)

(5) Hands held before him, tips near together, fingers gathered (U); then alternately opened and gathered fingers of both hands (P to U, U to P), and thrusting them toward each other a few times (shot or killed many).

(6) Held hands six inches from side of head, thumbs and forefingers widely separated (Mexican, i.e., wears a broad hat).

(7) Held right hand on edge, palm toward him, threw it on its back forward and downward sharply toward earth (T on edge to X), (dead, so many dead).

(8) Put thumbs to temples and indexes forward, meeting in front, other fingers closed (soldiers, i.e., cap-visor).

(9) Repeated No. 5 and No. 7 (were also shot dead).

(10) Placed first and second fingers of right hand, others closed, astride of left index, held horizontally (horses).

(11) Held hands on edge and forward (T on edge forward), pushed them forward, waving vertically (marching, i.e., ran off with soldiers' horses or others). N.B.—Using both hands indicates double ranks of troops marching also.

(12) Struck right fist across in front of chin from right to left sharply (bad).

(13) Repeated No. 4 (Warm Spring Apache).

(14) Moved fist, thumb to head, from center of forehead to right temple and a little backward (fool).

(15) Repeated No. 8 and No. 11 (soldiers riding in double column).

(16) Thrust right hand down over and beyond left, both palms down (W) (came here).

(17) Repeated No. 8 (soldier).

(18) Touched hair (hair).

(19) Touched tent (quite white).

(20) Touched top of shoulder (commissioned officer, i.e., shoulder-straps).

(21) Thrust both hands up high (high rank).

(22) Right forefinger to forehead; waved it about in front of face and rolled head about (primarily fool, but qualified in this case by the interpreter as no sabe much).

(23) Drew hands up his thighs and body and pointed to himself (Mescalero Indian).

(24) Approximated hands before him, palms down, with thumbs and indexes widely separated, as if inclosing a circle (captured, i.e., corralled, surrounded).

(25) Placed tips of hands together, wrists apart, held them erect (T, both hands inclined), (house; in this case the agency).

(26) Threw both hands, palms back, forward and downward, moving from knuckles (metacarpo-phalangeal joint) only, several times (issuing rations).

(27) Thrust two fingers (N) toward mouth and downward (food).

(28) Repeated No. 25 (house); outlined a hemispherical object (wik-i-up); repeated these several times, bringing the hands with emphasis several times down toward the earth (village permanently here).

(29) Repeated No. 25 several times and pointed to a neighboring hillside (village over there).

(30) Repeated Nos. 17 to 21, inclusive (General X).

(31) Thrust two fingers forward from his eyes (primarily I see; also I saw, or there were).

(32) Repeated No. 11 (toward said hillside), (troops went over there with General X).

(33) Repeated No. 4, adding, swept indexes around head and touched red paper on a tobacco wrapper (San Carlos Apaches, scouts especially distinguished by wearing a red fillet about the head); also added, drew indexes across each cheek from nose outward (were much painted).

(34) Repeated No. 24 and No. 23 (to capture the Mescalero Indians).

(35) Repeated No. 31 (there were).

(36) Repeated No. 33 (San Carlos scouts).

(37) Repeated No. 8 (and soldiers).

(38) Clasped his hands effusively before his breast (so many! i.e., a great many).

(39) Repeated No. 31 (I saw).

(40) Repeated No. 23 (my people).

(41) Brought fists together under chin, and hugged his arms close to his breast, with a shrinking motion of body (afraid).

(42) Struck off half of left index with right index (half, or a portion).

(43) Waved off laterally and upward with both hands briskly (fled).

(44) Projected circled right thumb and index to eastern horizon, thence to zenith (next morning, i.e., sunrise to noon).

(45) Repeated No. 23 (the Mescaleros).

(46) Held hands in position of aiming a gun—left oblique—(shoot).

(47) Waved right index briskly before right shoulder (no, did not; negation).

(48) Swept his hand from behind forward, palm up (Y) (the others came).

(49) Repeated No. 5 (and shot).

(50) Repeated No. 23 (the Mescaleros).

(51) Repeated No. 7 (many dead).

(52) Repeated No. 8 (soldiers).

(53) Repeated No. 10 (horse, mounted).

(54) Hand forward, palm down (W) moved forward and up and down (walking, i.e., infantry).

(55) Beckoned with right hand, two fingers curved (N horizontal and curved) (came).

(56) Repeated No. 11 (marching).

(57) Repeated No. 28 (to this camp, or village).

(58) Repeated No. 23 (with Mescaleros).

(59) Repeated No. 24 (as prisoners, surrounded).

(60) Repeated No. 33 (San Carlos scouts).

(61) Placed hands, spread out (R inverted), tips down, about waist (many cartridges).

(62) Repeated No. 46 (and guns).

(63) Repeated No. 5 (shot many).

(64) Repeated No. 4 (Warm Spring Apaches).

(65) Repeated No. 23 (and Mescaleros).

(66) Moved fist—thumb to head—across his forehead from right to left, and cast it toward earth over left shoulder (brave, i.e., the San Carlos scouts are brave).

CONTINUOUS TRANSLATION OF THE ABOVE.

Far westward beyond the Rio Grande are the Warm Spring Apaches, who killed many Mexicans and soldiers and stole their horses. They (the Warm Spring Apaches) are bad and fools.

Some cavalry came here under an aged officer of high rank, but of inferior intelligence, to capture the Mescalero Indians.

The Mescaleros wished to have their village permanently here by the agency, and to receive their rations, i.e., were peacefully inclined.

Our village was over there. I saw the general come with troops and San Carlos scouts to surround (or capture) the Mescalero Indians. There were a great many San Carlos scouts and soldiers.

I saw that my people were afraid, and half of them fled.

Next morning the Mescaleros did not shoot (were not hostile). The others came and killed many Mescaleros. The cavalry and infantry brought us (the Mescaleros) to this camp as prisoners.

The San Carlos scouts were well supplied with ammunition and guns, and shot many Warm Spring Indians and Mescaleros.

The San Carlos scouts are brave men.

NA-WA-GI-JIG'S STORY.

The following is contributed by Mr. FRANCIS JACKER:

This narrative was related to me by John Na-wa-gi-jig (literally "noon-day sky"), an aged Ojibwa, with whom I have been intimately connected for a long period of years. He delivered his story, referring to one of the many incidents in his perilous life, orally, but with pantomimes so graphic and vivid that it may be presented truly as a specimen of gesture language. Indeed, to any one familiar with Indian mimicry, the story might have been intelligible without the expedient of verbal language, while the oral exposition, incoherent as it was, could hardly be styled anything better than the subordinate part of the delivery. I have endeavored to reproduce these gestures in their original connections from memory, omitting the verbal accompaniment as far as practicable. In order to facilitate a clear understanding it is stated that the gesturer was in a sitting posture before a camp fire by the lake shore, and facing the locality where the event referred to had actually occurred, viz, a portion of Keweenaw Bay, Lake Superior, in the neighborhood of Portage Entry, as seen by the annexed diagram, Fig. 319. The time of the relation (latter part of April) also coincided with the actual time. In speaking of "arm," "hand," "finger," &c., the "right" is understood if not otherwise specified. "Finger" stands for "forefinger."

(1) With the exclamation "me-wi-ja" (a long time ago), uttered in a slow and peculiarly emphatic manner, he elevated the arm above and toward the right at the head, accompanying the motion with an upward wave of the hand and held it thus suspended a moment—a long time ago. (This gesture resembles sign for time, a long, of which it seems to be an abbreviation, and it is not sufficiently clear without the accompanying exclamation.) Withdrawing it slowly, he placed the hand back upon his knee.

(2) He then brought up the left hand toward the temple and tapped his hair, which was gray, with the finger—hair gray.

(3) From thence he carried it down upon the thigh, placing the extended finger perpendicularly upon a fold of his trousers, which the thumb and finger of the right held grasped in such a manner as to advantageously present the smooth black surface of the cloth—of that color, i.e., black.



(4) Next, with a powerful strain of the muscles, he slowly stretched out the right arm and fist and grasping the arm about the elbow with the left, he raised the forearm perpendicularly upward, then brought it down with force, tightening the grasp in doing so (fingers pressing upon knuckle, thumb against pit of elbow)—strength.

(5) Pointing first at me—you.

(6) He next held out the hand horizontally and flat, palm downward, about four feet above the ground, correcting the measure a moment afterward by elevating hand a few inches higher, and estimated the height thus indicated with a telling look, leaning the head toward the side—about that height, i.e., a youth of about that size.

(7) He then rapidly extended the arm about two-thirds of its length forward and toward the right, terminating the motion with a jerk of the hand upward, palm turned outward, and accompanied the motion with a nod of the head, the hand in its downfall closing and dropping upon knee—very well.

(8) Musing a few moments, he next slowly extended the arm and pointed with the fingers toward and along the surface of the frozen bay—out there.

(9) In an easterly direction—eastward.

(10) Thence turning the arm to the right he nodded the finger toward a projection of land southward at a distance of about two miles—following in each case the direction of the finger with the eyes—and immediately after placed the hand again eastward, indicating the spot with the same emphatic nod of the finger as though carrying the visible distance to a spot upon the expanse of the bay, which, bearing no object, could not be marked otherwise—two miles out there.

(11) Carrying the finger toward the body, he touched his breast—I myself.

(12) Thence erected the hand, turning its palm forward, forefinger perpendicularly extended, others slightly closed, and nodded it downward in an explanatory manner, all in an uninterrupted movement—one, meaning in connection with the preceding gesture—I for one.

(13) Again, with an emphatic movement, he turned the hand upward, slightly erecting the index, thumb pointing forward, remaining fingers partially and naturally opened and more or less separated—furthermore.

(14) Then quickly and after a moment's stop brought down the hand to a horizontal position, first and second fingers joining and fully extending during the movement, and pointing forward—another, i.e., joined by another. Repeating this motion, he at the same time called out the name Ga-bi-wa-bi-ko-ke.

(15) Following the exclamation with a repetition of No. 2—gray hair—repeatedly touching the hair, meaning in this case—an old man.

(16) Pointed with the finger toward the right, directing it obliquely toward the ground—at a short distance toward my right.

(17) Repeated No. 13—furthermore.

(18) Repeated No. 14, adding the third finger to joined fore and middle fingers, thumb resting upon tip of fourth—another, i.e., joined by a third, and pronounced the words "o-gwis-san Sa-ba-dis" (this is a corruption of the French "Jean Baptiste," a favorite name among Christianized Indians)—John Baptist, his son, while repeating the movement.

(19) Held up the three separated fingers perpendicularly in front of the face, pushing the hand forward a little—three in all.

(20) Presently lowered the hand, fingers relaxing, and carried it a short distance toward the left, thence back to the right, fingers pointing obliquely toward the ground in each case—placed to the right and left of me at a short distance.

(21) He then brought the hand—back toward the right, index horizontally extended, remaining fingers closed, thumb placed against second finger—in front of abdomen, and moved it slowly up and down two or three times, giving it a slight jerk at the upward motion, and raising the arm partially in doing so. At the same time he inclined the body forward a little, eyes looking down—fishing. This refers to fishing on the ice, and, as may be inferred from it, to the use of hook and line. A short stick to which the line is attached serves as a rod and is moved up and down in the manner described.

(22) After a short pause he elevated the hand, directing the index toward that point of the meridian which the sun passes at about the tenth hour of the day, and following the direction with, the eye—about ten o'clock.

(23) Turning his face toward the southwest and holding up the flat and extended hand some distance in front of it, back outward, he waved it briskly and several times toward the face—fresh breeze from the southwest.

(24) Repeated No. 21 (fishing), playing the imaginary fish-line up and down regularly for a while, till all at once he changed the movement by raising the hand in an oblique course, which movement he repeated several times, each time increasing the divergence and the length of the motion—the fish-hook don't sink perpendicularly any longer, i.e., it is moving.

(25) Quickly erecting his body he looked around him with surprise—looking with surprise.

(26) Shading his eyes with the hand, gazed intensively toward the south—fixedly gazing toward the south.

(27) Threw up his arm almost perpendicularly the next moment—greatly astonished.

(28) Extended and slowly moved the arm from southeast to northwest as far as he could reach, at the same time exclaiming "mig-wam" "ice"—the ice from shore to shore.

(29) Approximated the flat and horizontally extended hands, backs upward, with their inner edges touching, whereupon, suddenly turning the edges downward, he withdrew them laterally, backs nearly opposed to each other—parting.

(30) Pushed the left hand, palm outward, fingers joined, edges up and down, forward and toward its side with a full sweep of the arm, head following the movement—pushed in that direction, i.e., northeastward.

(31) Repeated No. 23, but waved the hand only once and with a quick and more powerful movement toward the face—by the force of the wind.

(32) Rotated hands in front of body, rolling them tips over tips very rapidly, fingers with thumbs nearly collected to a point—winding up the hook-line in a hurry.

(33) Quickly passed the hand toward the left breast of his coat—putting it in pocket.

(34) And bending the body forward made motion as if picking up something—picking up.

(35) Raised the hand closed to fist, arm elevated so as to form a right angle with elbow, and made a short stroke downward and toward the left—hatchet.

(36) Thence moved the hand to side of breast and pushed it down the waist—putting it into belt.

(37) Placed the closed hands to each side of the waist (thumbs upward with tips facing each other) and approximated them rapidly and with a jerk in front of navel—tightening the belt.

(38) With both hands lowered to the ground, he described an elongated oval around his foot by placing tips of forefingers together in front of the toes and passing them around each side, meeting the fingers behind the heel and running them jointly backward a few inches to indicate a tail—snow-shoe.

(39) Raised up the heel, resting the foot on the toes and turning it a little toward the right, brought it back in a downward movement with a jerk—putting it on.

(40) Waved the left hand emphatically forward, palm backward, fingers joined and pointing downward, extending them forward at termination of motion, at the same time pushing forward the head—starting.

(41) Directed the finger of the same hand toward the light-house—toward that point.

(42) Pointed with extended first two fingers of the same hand, thumb with remaining fingers partially extended to right and to left—companions.

(43) Repeated No. 40 (starting) less emphatically.

(44) Made several very quick jumping movements forward with the extended left fingers, joined, back upward—going very fast.

(45) Repeated No. 23 (wind), increasing the force of the movement and terminating the sign with the second repetition (wave)—wind increasing.

(46) Raised up the hand in front of head and then arrested it a moment, palm outward, fingers extended, upward and forward—halt.

(47) Partially turning the body toward the north he lowered the extended hand, back forward, fingers joined and pointing downward toward the left of his feet and moved it closely in front of them, and with a cutting motion, toward the right, following the movement with the eye—cut off right before feet, i.e., standing on the very edge.

(48) Still facing the north, he carried the hand, back upward, fingers joined and extended, from left side of body outward and toward the right horizontally, indicating the rippled surface of turbulent water by an appropriate motion, and extending the arm to full length, fingers pointing northeastward (toward the right) at termination of motion, and accompanied the movement with a corresponding turn of the head, eyes gazing far into distance—water all along the shore.

(49) Pushed the extended finger, back upward, forward (i.e., northward) in a slightly arched movement—across.

(50) Directing it toward an object (tree) at a distance of about one hundred yards the next moment—a distance of about one hundred yards.

(51) Repeated No. 49 (across) without interrupting the motion—that distance placed across.

(52) Motions as follows: Hands naturally relaxed, edges up and down, backs outward, are with a quick movement and simultaneously carried from the epigastrium forward and toward their sides, arms being extended from elbows only. The hands change their position during the movement and are ultimately placed palms upward, thumbs and fingers extended and widely separated, pointing forward. This is the general sign for doubt. He also turned the face from one side to the other as though interrogating his companions—what are we to do?

(53) Repeated No. 35 (hatchet).

(54) Raised up the finger perpendicularly, other fingers closed, thumb resting against second, and emphatically inclined it forward—only one.

(55) Elevated the arm from the elbow toward the head, hand naturally relaxed, back obliquely upward, inclining the face sideward with a look of consternation, simultaneously, and again mechanically lowered it, dropping palm of hand heavily upon the knee—"bad fix."

(56) Placed the hand to his hip and raised it up, closed to fist, by a rapid and very energetic movement, ejaculating haw!—quick to the work (referring to the ax or hatchet).

(57) Turning the body downward, he passed the hand, with forefinger directed toward the ground, forward, sideward, and backward, in three movements, each time turning at a right angle—measuring off a square piece on the ground, i.e., on the ice.

(58) Looked and pointed toward an object some twenty feet off, then opposed palms of hands horizontally, and at a short distance from each other, connecting both movements in such a manner as to clearly illustrate their meaning—about twenty feet wide.

(59) Moved the hand—fist, thumb upward—several times quickly up and down a few inches, the arm progressing forward at every stroke—cutting it off.

(60) Repeated No. 55 (bad fix), meaning in this case—bad job.

(61) Opposed the palms of both hands, vertically, at a distance of eight inches, holding them thus steady a moment and estimating the thus indicated measure with the eyes—eight inches thick.

(62) Then struck the palm of left with the back of arched right forcibly—solid ice.

(63) Laid the joined and extended first two fingers, palm up, across side of leg, a foot above heel, accompanying the movement with the eye—one foot deep.

(64) Pushed downward perpendicularly and from same point the flat, extended hand—sinking, or giving in—and turning the hand upward at wrist, back downward, he flirted up the fingers several times quickly—water—slush and water.

(65) Passed one hand over the other as in the act of pulling off mittens—mittens.

(66) Made the motion of wringing out a wet piece of cloth—wringing wet.

(67) Grasped a fold of his trowsers (below the knee) and wrung it—trowsers also wet.

(68) Placed palms of both hands upon legs, near to the ankles, and dragged them up to the knees—up to the knees.

(69) Shivered—feeling cold.

(70) Pointed with thumb backward and toward the right (designating his companion) and repeated No. 2 (hair gray)—my old companion, i.e., Ga-bi-wa-bi-ko-ke.

(71) Repeated No. 69 (feeling cold) more emphatically—more so, i.e., suffering worse from the cold.

(72) Repeated No. 59 (cutting the ice).

(73) Made sign for tired—getting tired, as follows: The left arm is partly extended forward, and is gently struck near the bend of the elbow, usually above it, with the palm of the right hand, at the same time the head is usually inclined to the left side, then in similar manner the right arm is extended and struck by the left hand, and the head in turn inclined to the right.

(74) Repeated No. 35—(hatchet).

(75) Turned the slightly closed left (thumb obliquely upward) over to its side, partially opening it in so doing, fingers pointing to left—passing it over to his companion at the left, i.e., Sabadis.

(76) Flung forefingers of both hands, backs forward, thumbs upward, remaining fingers partially closed, toward their respective sides alternately—by turns.

(77) Repeated No. 59 (cutting the ice).

(78) Elevated the hand above head, thumb and first two fingers extended and directed toward the western meridian, and shook it emphatically and with a tremulous motion up and down while thus suspended—at a late hour.

(79) Followed with the sign for done, finished, as follows: Left hand, with forearm horizontally extended toward the right, is held naturally relaxed, back outward, a few inches in front of body and at a right angle with opposite hand, which is placed on a higher level, slightly arched, edge downward, fingers joined and extended forward. Pass the right quickly and with a cutting motion downward and toward its side, at the same time withdraw the left a few inches toward the opposite direction—finished our work.

(80) Quickly threw up his arm, ejaculating "haw!"—let us start.

(81) Passed both hands approximated in front of body, naturally relaxed, backs outward, forward and toward their respective sides, extending and widely separating the fingers during the movement, and again approximating them with quickly accelerated speed and arresting them, closed to fists, in front of body and with a jerk upward—with united efforts.

(82) Placing the fists, thumbs upward, pointing forward and placed upon side of forefingers, with their wrists against the breast, he pushed them forward and downward a few inches, head slightly participating in the movement—pushing off.

(83) Repeated No. 38 (snow-shoe)—with snow-shoes.

(84) Immediately reassumed the position of "pushing off" as in No. 82, slowly passing forward the fists further and further—pushing and gradually moving off.

(85) Quickly passed and turned the closed left forward, upward, and backward, opening and again closing the fingers in so doing, and executing at almost the same instant a similar, but smaller, revolution with the right—turning over the snow-shoe, tail up.

(86) With both hands closed to fists, left obliquely over the right and on the right side of the body, made motion as if paddling—paddling.

(87) Moved and pointed finger of left towards its side, i.e., northward—toward the shore.

(88) Moved both hands, flat and extended, backs upward, toward the left side, by an even and very slow movement—moving along very slowly toward that direction.

(89) Repeated No. 23—southwest wind.

(90) Repeated No. 30—pushing northeastward.

(91) Turned the thumb of left over to the left—Sabadis.

(92) Repeated No. 32 (winding up), reversing the motion—winding off the hook-line.

(93) Approximated both hands with their tips horizontally in front of body, first two fingers with thumb collected to a point, and moving the fingers as in the act of twisting a cord, gradually receded the hands—twisting.

(94) Thrust forward three fingers of the right—three, i.e., hook-lines.

(95) Repeated No. 93, then rubbed palm of flat and extended right forward over the thigh repeatedly and with a slight pressure—twisting them tightly.

(96) Approximated both hands closed to fists, thumbs upward, in front of body and pulled them asunder repeatedly by short, quick, and sudden jerks—proving strength of line.

(97) Hooked the forefinger, hand turned downward at wrist, remaining fingers closed, thumb resting upon first—fish-hook.

(98) Raised and curved three fingers and thrust them forward a little separated, back to the front—three, i.e., hooks.

(99) Collecting fore and middle fingers of each hand to a point with thumb, he opposed tips of both hands, vertically describing with the upper hand several short circular movements around the tip of the lower—tying together.

(100) Hooked the separated fore and middle fingers of the right, pointing upward, back forward, and placed the hooked finger of the left, palm forward, in front and partially between the fork of the first—in the shape of an anchor.

(101) Thrust both hands, backs upward, fingers extended and separated, forward (i.e., northward), vigorously, left being foremost—throwing toward the shore.

(102) Thence elevating the right toward the head, he thrust it downward in an oblique direction, fore and middle fingers extended and joined with the thumb—sinking.

(103) Placing hands in the position attained last in No. 100 (throwing out toward shore), he closed the fingers, drawing the hands back toward the body and leaning backward simultaneously—hauling in.

(104) Elevated the naturally closed hand to side of head, fingers opening and separating during the movement—at the same time and with a slight jerk of the shoulders inclining the head sideward—and again closed and slowly dropped it upon knee—in vain.

(105) Dropped the finger perpendicularly downward, following the movement with the eye—bottom.

(106) Passed the flat hand, palm down, from side to side in a smooth and horizontal movement—smooth.

(107) Made the sign for stone, rock, as follows: With the back of the arched right hand (H) strike repeatedly in the palm of the left, held horizontal, back outward, at the height of the breast and about a foot in front, the ends of the fingers pointing in opposite directions.

(108) Repeated No. 100—anchor.

(109) Dragged the curved fore and middle fingers over the back of the extended left—dragging.

(110) Waved the left—bent at the wrist, back outward—forward and upward from body, extending the arm to full length, at the same time inclining and pushing forward the head, and repeated the gesture more emphatically—trying again and again.

(111) Waved both hands—backs outward, fingers slightly joined, tips facing each other and closely approximated in front of breast—forward and toward their respective sides a short distance, turning the palms upward during the movement, thumb and fingers being extended and widely separated toward the last. At the same time he inclined the head to one side, face expressing disappointment—all in vain.

(112) Repeated No. 80—Let us start anew!

(113) Repeated No. 86—paddling.

(114) Repeated the preceding gesture, executing the movement only once very emphatically—vigorously.

(115) Waved the finger toward the place of the setting sun, following the direction with the eye—day is near its close.

(116) Repeated No. 69, more emphatically—feeling very cold.

(117) Repeated No. 70—Ga-bi-wa bi-ko-ke.

(118) Made sign for without, dropping the hands powerless at the sides, with a corresponding movement of head—exhausted.

(119) Pointed with finger toward the light-house and drawing back the finger a little, pushed it forward in the same direction, fully extending the arm—that distance, i.e., one mile beyond light-house.

(120) Elevated both hands to height of shoulder, fingers extended toward the right, backs upward, moving them horizontally forward—left foremost—with an impetuous motion toward the last—drifted out.

(121) Repeated No. 86, executing the movement a series of times without interruption and very energetically—paddling steadily and vigorously.

(122) Pointed with the left forefinger to his breast—I myself.

(123) Waved the thumb of the same hand over to left side without interrupting motion of hand—and Sabadis.

(124) Moved the extended left—back upward, fingers slightly joined—toward left side, and downward a few inches—shore.

(125) Elevated it to level of eyes, fingers joined and extended, palm toward the right, approaching it toward the face by a slow interrupted movement—drawing nearer and nearer.

(126) Drawing a deep breath—relieved.

(127) Repeated No. 86 very emphatically—paddling with increased courage and vigor.

(128) Gazed and pointed northeastward, shading the eyes with the hand, at the same time pushing the left—bent downward at wrist, palm backward—forward in that direction, arm fully extended, fingers separated and pointing ahead at termination of motion—out there at a great distance.

(129) Made a lateral movement with the hand flat and extended over the field of ice in front of him—the ice-field.

(130) Described a series of waves with the flat and extended left, back upward, horizontally outward—sea getting turbulent.

(131) Joyously flourished the hand above head, while pronouncing the word ke-ya-bi—only yet.

(132) Pointed the finger toward the upturned root of a tree a few yards off, thence carrying it forward directed it toward the shore in front—a few yards from shore.

(133) Pointing toward the sun first, he placed palms of both hands in opposition vertically, a space of only an inch or two intervening, with a glance sideways at the height thus indicated—the sun just setting.

(134) Made three vigorous strokes with the imaginary paddle—three more paddle-strokes.

(135) Moved both hands (flat and extended, backs upward) evenly and horizontally toward the left, terminating the movement by turning hands almost perpendicularly upward at wrist, thus arresting them suddenly—the ice-raft runs up against the shore.

(136) Lastly threw up the hand perpendicularly above head, and bringing it down, placed the palm gently over the heart with an air of solemnity—we are saved.

Free translation of the story.

Many years ago—my hair, then black and smooth, has since turned gray; I was then in the prime of life; you, I suppose, were a young lad at that time—the following incident occurred to me:

Yonder on the ice, two miles eastward, I was one day fishing in company with two others, the old Gabiwabikoke and his son John Baptist. It was about ten o'clock in the morning—a fresh breeze from the southwest had previously been getting up—when the hook-line which I was playing up and down began to take an oblique course as though it were moved by a current. Surprised, I looked up and around me. When glancing toward the south I saw a dark streak stretching from shore to shore across the bay; the ice had parted and the wind was carrying it out toward the open lake. In an instant I had wound up my hook-line, picked up my hatchet and snow-shoes, which I put on my feet, and hurried—the others following my example—toward the nearest point of land, yonder where the light-house stands. The wind was increasing and we traveled as fast as we could. There we arrived at the very edge of the ice, a streak of water about one hundred yards in width extending northward along the shore as far as we could see. What to begin with, nothing but a single hatchet? We were in a bad situation. Well, something had to be done. I measured off a square piece on the ice and began cutting it off with the hatchet, a hard and tedious labor. The ice was only eight inches thick, but slush and water covered it to the depth of a foot. I soon had my mittens and trowsers wringing wet and began to feel cold and tired. The old Gabiwabikoke was in a worse state than I. His son next took the hatchet and we all worked by turns. It was about two o'clock in the afternoon when we finished our work. With the help of our snow-shoes (stemming their tail-ends against the edge of the solid ice), we succeeded in pushing off our raft. Turning our snow-shoes the other way (using their tails as handles), we commenced paddling with them toward the shore. It was a very slow progress, as the wind drifted us outward continually. John Baptist managed to twist our three hook-lines into a strong cord, and tying the hooks together in the shape of an anchor, he threw it out toward the shore. Hauling in the line the hooks dragged over the smooth rock bottom and would not catch. Repeated trials were of no avail. We all resumed our former attempt and paddled away with increased energy. The day was drawing near its close, and we began to feel the cold more bitterly. Gabiwabikoke was suffering badly from its effects and was entirely played out. We had already drifted more than a mile beyond the light-house point. John Baptist and I continued paddling steadily and vigorously, and felt relieved and encouraged when we saw the shore draw near and nearer. The ice-field, by this time, was miles away to the northeast, and a sea was getting up. At last, just when the sun was setting, only a few yards separated us from the shore; three more paddle-strokes and our raft ran up against the beach. We were safe.

The oral part of the story in the language of the narrator, with a literal translation into English.

(1) Me[n]'wija a long time ago

(2) aw ninisis'san this my hair

(3) me'gwa giijina'gwak tibi'shko aw while it looked like that

(4) me'gwa gimashkaw'isian while I possessed strength

(5) kin dash you and (i.e., and you)

(6) ga'nabatch kikwiwi'se[n]siwina'ban perhaps (probably) were a boy

(7) mi'iw very well

(8)-(10) iwe'di there

(11)(12) nin be'jig I one

(13) mi'nawa again (furthermore)

(14) Gabiwa'bikoke "The Miner"