Fig. 247, 1862-’63.—Red-Feather, a Minneconjou, was killed. His feather is shown entirely red, while the “one-feather” in 1842-’43 has a black tip.

It is to be noted that there is no allusion to the great Minnesota massacre, which commenced in August, 1862, and in which many of the Dakotas belonging to the tribes familiar with these charts were engaged. Little-Crow was the leader. He escaped to the British possessions, but was killed in July, 1863. Perhaps the reason of the omission of any character to designate the massacre was the terrible retribution that followed it.

Fig. 248, 1863-’64.—Eight Dakotas were killed. Again the short, parallel black lines united by a long stroke. In this year Sitting-Bull fought General Sully in the Black Hills.

Fig. 249, 1864-’65.—The Dakotas killed four Crows. Four of the same rounded objects, like severed heads, shown in 1825-’26, but these are bloody, thus distinguishing them from the cases of drowning.

Fig. 250, 1865-’66.—Many horses died for want of grass. The horse here drawn is sufficiently distinct from all others in the chart.

Fig. 251, 1866-’67.—Swan, father of Swan, chief of the Minneconjous in 1877, died. With the assistance of the name the object intended for his totem may be recognized as a swan swimming on the water.

Fig. 252, 1867-’68.—Many flags were given them by the Peace Commission. The flag refers to the visit of the Peace Commissioners, among whom were Generals Sherman, Terry, and other prominent military and civil officers. Their report appears in the Annual Report of the Commissioner of Indian Affairs for 1868. They met at Fort Leavenworth, August 13, 1867, and between August 30 and September 13 held councils with the various bands of the Dakota Indians at Forts Sully and Thompson, and also at the Yankton, Ponka, and Santee reservations. These resulted in the Dakota treaty of 1868.

Fig. 253, 1868-’69.—Texas cattle were brought into the country. This was done by Mr. William A. Paxton, a well-known business man, resident in Dakota in 1877.

Fig. 254, 1869-’70.—An eclipse of the sun. This was the solar eclipse of August 7, 1869, which was central and total on a line drawn through the Dakota country. This device has been criticised because Indians generally believe an eclipse to be occasioned by a dragon or aerial monster swallowing the sun, and it is contended that they would so represent it. An answer is that the design is objectively good, the sun being painted black, as concealed, while the stars come out red, i. e., bright, and graphic illustration prevails throughout the charts where it is possible to employ it.

Dr. Washington Matthews, surgeon, U. S. Army, communicated the fact that the Dakotas had opportunities all over their country of receiving information about the real character of the eclipse. He was at Fort Rice during the eclipse and remembers that long before it occurred the officers, men, and citizens around the post told the Indians of the coming event and discussed it with them so much that they were on the tip-toe of expectancy when the day came. Two-Bears and his band were then encamped at Fort Rice, and he and several of his leading men watched the eclipse along with the whites and through their smoked glass, and then and there the phenomenon was thoroughly explained to them over and over again. There is no doubt that similar explanations were made at all the numerous posts and agencies along the river that day. The path of the eclipse coincided nearly with the course of the Missouri for over a thousand miles. The duration of totality at Fort Rice was nearly two minutes (1′ 48″).

Fig. 255, 1870-’71.—The Uncpapas had a battle with the Crows, the former losing, it is said, 14, and killing 29 out of 30 of the latter, though nothing appears to show those numbers. The central object is not a circle denoting multitude, but an irregularly rounded object, perhaps intended for one of the wooden inclosures or forts frequently erected by the Indians, and especially the Crows. The Crow fort is shown as nearly surrounded, and bullets, not arrows or lances, are flying. This is the first instance in this chart in which any combat or killing is portrayed where guns explicitly appear to be used by Indians, though nothing in the chart is at variance with the fact that the Dakotas had for a number of years been familiar with firearms. The most recent indications of any weapon were those of the arrows piercing the Crow squaw in 1857-’58, and Brave-Bear in 1854-’55, while the last one before those was the lance used in 1848-’49, and those arms might well have been employed in all the cases selected, although rifles and muskets were common. There is an obvious practical difficulty in picturing, by a single character, killing with a bullet, not arising as to arrows, lances, dirks, and hatchets, all of which can be and are shown in the chart projecting from the wounds made by them. Other pictographs show battles in which bullets are denoted by continuous dotted lines, the spots at which they take effect being sometimes indicated, and the fact that they did hit the object aimed at is expressed by a specially invented symbol. It is, however, to be noted that the bloody wound on the Ree’s shoulder (1806-’07) is without any protruding weapon, as if made by a bullet.

More distinct information regarding this fight, the record of which concludes the original Lone-Dog chart, has been kindly communicated by Mr. Luther S. Kelly, of Garfield County, Colorado.

The war party of Uncpapas mentioned charged upon a small trading post for the Crows on the Upper Missouri river, at the mouth of Musselshell river. Usually this post was garrisoned by a few frontiersmen, but on that particular day there happened to be a considerable force of freighters and hunters. The Indians were afoot and, being concealed by the sage brush, got within shooting distance of the fort before being discovered. They were easily driven off, and going a short distance took shelter from the rain in a circular washout, not having any idea of being followed by the whites. Meanwhile the whites organized and followed. The surprise was complete, the leading white man only being killed. The Indians sang their song and made several breaks to escape, but were shot down as fast as they rose above the bank. Twenty-nine were killed.

BATTISTE GOOD’S WINTER COUNT.

Dr. William H. Corbusier, surgeon, U. S. Army, while stationed in 1879 and 1880 at Camp Sheridan, Nebraska, near the Pine Ridge Indian Agency, Dakota, obtained a copy of this Winter Count from its recorder Baptiste, commonly called Battiste Good, a Brulé Dakota, whose Dakotan name is given as Wa-po-ctaⁿ-xi, translated Brown-Hat. He was then living at the Rose Bud Agency, Dakota, and explained the meaning of the pictographs to the Rev. Wm. J. Cleveland, of the last named agency, who translated them into English.

The copy made by Battiste Good from his original record, of which it is said to be a facsimile, is painted in five colors besides black, in which the outlines are generally drawn, but with the exception of red blood-marks these colors do not often appear to be significant. This copy, which was kindly contributed by Dr. Corbusier, is made in an ordinary paper drawing-book, the last page of which contains the first record. This is represented in Fig. 256, and pictures what is supposed to be an introduction in the nature of a revelation. The next page, reading backwards and corresponding with Pl. XXI, is a pretended record of a cycle comprising the years (presumed to be in the Christian chronology) from 901 to 930. Eleven similar pages and cycles bring the record down to 1700. These pages are only interesting from the mythology and tradition referred to and suggested by them, and which must be garnered from the chaff of uncomprehended missionary teaching. From 1700 to 1880, when the record closes, each year, or rather winter, is represented by a special character according to the Dakota system above explained.

Battiste Good, by his own statement in the present record, was born in the year 1821-’22. Any careful examination of the figures as worked over by his own hand shows that he has received about enough education in English and in writing to induce him to make unnecessary additions and presumptuous emendations on the pictographs as he found them and as perhaps he originally kept and drew the more recent of them. He has written English words and Arabic numerals over and connected with the Dakota devices, and has left some figures in a state of mixture including the methods of modern civilization and the aboriginal system. To prevent the confusion to the reader which might result from Battiste’s meddlesome vanity, these interpolated marks are in general omitted from the plates and figures as now presented, but, as specimens of the kind and amount of interference referred to, the designs on the copy for the years 1700-’01, 1701-’02, and 1707-’08 are given below as furnished.

The facts stated to have occurred so long ago as the beginning of the last century can not often be verified, but those of later date given by Battiste are corroborated by other records in the strongest manner—that is, by independent devices which are not mere copies. Therefore, notwithstanding Battiste’s mythic cycles and English writing, the body of his record, which constitutes the true Winter Counts, must be regarded as genuine. He is simply the bad editor of a good work. But whether or not the events occurred as represented, the pictography is of unique interest. It may be remarked that Battiste’s record is better known among the Oglala and Brulé, and Lone-Dog’s Winter Count among the Minneconjou.

It should be noted that when allusions are made to coloration in Fig. 256, and in any one of the other figures in the text which illustrate this Winter Count, they must be understood as applicable to the original. Pls. XXI, XXII, and XXIII are colored copies of those furnished by Battiste Good, reduced, however, in size.

Fig. 256 illustrates Battiste Good’s introduction. He is supposed to be narrating his own experience as follows: “In the year 1856, I went to the Black Hills and cried, and cried, and cried, and suddenly I saw a bird above me, which said: ‘Stop crying, I am a woman, but I will tell you something: My Great-Father, Father God, who made this place, gave it to me for a home and told me to watch over it. He put a blue sky over my head and gave me a blue flag to have with this beautiful green country. [Battiste has made the hill country, as well as the curve for sky and the flag, blue in his copy.] My Great-Father, Father God (or The Great-Father, God my Father) grew, and his flesh was part earth and part stone and part metal and part wood and part water; he took from them all and placed them here for me, and told me to watch over them. I am the Eagle-Woman who tell you this. The whites know that there are four black flags of God; that is, four divisions of the earth. He first made the earth soft by wetting it, then cut it into four parts, one of which, containing the Black Hills, he gave to the Dakotas, and, because I am a woman, I shall not consent to the pouring of blood on this chief house (or dwelling place), i. e., the Black Hills. The time will come that you will remember my words; for after many years you shall grow up one with the white people.’ She then circled round and round and gradually passed out of my sight. I also saw prints of a man’s hands and horse’s hoofs on the rocks [here he brings in petroglyphs], and two thousand years, and one hundred millions of dollars ($100,000,000). I came away crying, as I had gone. I have told this to many Dakotas, and all agree that it meant that we were to seek and keep peace with the whites.”

(Note by Dr. Corbusier.—The Oglálas and Brulés say that they, with the rest of the Dakota nation, formerly lived far on the other side of the Missouri River. After they had moved to the river, they lived at first on its eastern banks, only crossing it to hunt. Some of the hunting parties that crossed at length wandered far off from the rest and, remaining away, became the westernmost bands.)

Pl. XXI A. The record shown by this figure dates from the appearance of The-Woman-from-Heaven, 901 A. D.; but the Dakotas were a people long before this. The circle of lodges represents a cycle of thirty years, from the year 901 to 930, and incloses the “legend” by which this period is known. All the tribes of the Dakota nation were encamped together, as was then their custom, when all at once a beautiful woman appeared to two young men. One of them said to the other, “Let us catch her and have her for our wife.” The other said, “No; she may be something wakaⁿ” (supernatural or sacred). Then the woman said to them, “I came from Heaven to teach the Dakotas how to live and what their future shall be.” She had what appeared to be snakes about her legs and waist, but which were really braids of grass. She said, “I give you this pipe; keep it always;” and with the pipe she gave them a small package, in which they found four grains of maize, one white, one black, one yellow, and one variegated. The pipe is above the buffalo. She said, “I am a buffalo, The White-Buffalo-Cow. I will spill my milk all over the earth, that the people may live.” She meant by her milk maize, which is seen in the picture dropping from her udders. The colored patches on the four sides of the circle are the four quarters of the heavens (the cardinal points of the compass). In front of the cow are yellow and red. She pointed in this direction and said, “When you see a yellowish (or brownish) cloud toward the north, that is my breath; rejoice at the sight of it, for you shall soon see buffalo. Red is the blood of the buffalo, and by that you shall live.” Pointing east [it will be noticed that Battiste has placed the east toward the top of the page], she said, “This pipe is related to the heavens, and you shall live with it.” The line running from the pipe to the blue patch denotes the relation. The Dakotas have always supposed she meant by this that the blue smoke of the pipe was one with or nearly related to the blue sky; hence, on a clear day, before smoking, they often point the stem of the pipe upward, in remembrance of her words. Pointing south, she said, “Clouds of many colors may come up from the south, but look at the pipe and the blue sky and know that the clouds will soon pass away and all will become blue and clear again.” Pointing west, i. e., to the lowest part of the circle, she said, “When it shall be blue in the west, know that it is closely related to you through the pipe and the blue heavens, and by that you shall grow rich.” Then she stood up before them and said, “I am The White-Buffalo-Cow; my milk is of four kinds; I spill it on the earth that you may live by it. You shall call me Grandmother. If you young men will follow me over the hills you shall see my relatives.” She said this four times, each time stepping back from them a few feet, and after the fourth time, while they stood gazing at her, she mysteriously disappeared. [It is well known that four is the favorite or magic number among Indian tribes generally, and has reference to the four cardinal points.] The young men went over the hills in the direction she took and there found a large herd of buffalo.

(Note by Dr. Corbusier.—Mr. Cleveland states that he has heard several different versions of this tradition.)

The man who first told the people of the appearance of the woman is represented both inside and outside the circle. He was thirty years old at the time, and said that she came as narrated above, in July of the year of his birth. Outside of the circle, he is standing with a pipe in his hand; inside, he is squatting, and has his hands in the position for the gesture-sign for pipe. The elm tree and yucca, or Spanish bayonet, both shown above the tipis, indicate that in those days the Dakota obtained fire by rapidly revolving the end of a dry stalk of the yucca in a hole made in a rotten root of the elm. The people used the bow and stone-pointed arrows, which are shown on the right. From time immemorial they have kept large numbers of sticks, shown by the side of the pipe, each one about as thick and as long as a lead-pencil (sic), for the purpose of counting and keeping record of numbers, and they cut notches in larger sticks for the same purpose.

(Note by Dr. Corbusier.—They commonly resort to their fingers in counting, and the V of the Roman system of notation is seen in the outline of the thumb and index, when one hand is held up to express five, and the X in the crossed thumbs, when both hands are held up together to express ten.)

The bundle of these sticks drawn in connection with the ceremonial pipe suggests the idea of an official recorder.

Pl. XXI B, 931-1000. From the time the man represented in Pl. XXI A was seventy years of age, i. e., from the year 931, time is counted by cycles of seventy years until 1700. This figure illustrates the manner of killing buffalo before and after the appearance of The-Woman. When the Dakotas had found the buffalo, they moved to the herd and corralled it by spreading their camps around it. The Man-Who-Dreamed-of-a-Wolf, seen at the upper part of the circle, with bow and arrow in hand, then shot the chief bull of the herd with his medicine or sacred arrow; at this, the women all cried out with joy, “He has killed the chief bull!” On hearing them shout the man with bow and arrow on the opposite side, The-Man-Who-Dreamed-of-the-Thunder-and-received-an-arrow-from-the-Thunder-Bird (wakinyan, accurately translated “the flying one”) shot a buffalo cow, and the women again shouted with joy. Then all the men began to shout, and they killed as many as they wished. The buffalo heads and the blood-stained tracks show what large numbers were killed. They cut off the head of the chief bull, and laid the pipe beside it until their work was done. They prayed to The-Woman to bless and help them as they were following her teachings. Having no iron or knives, they used sharp stones, and mussel shells, to skin and cut up the buffalo. They rubbed blood in the hides to soften and tan them. They had no horses, and had to pack everything on their own backs.

The cyclic characters that embrace the period from 1001 to 1140 illustrate nothing of interest not before presented. Slight distinction appears in the circles so that they can be identified, but without enough significance to merit reproduction.

Pl. XXII A, 1141-1210. Among a herd of buffalo, surrounded at one time during this period, were some horses. The people all cried out, “there are big dogs with them,” having never seen horses before, hence the name for horse, sunka (dog) tanka (big), or sunka (dog) wakan (wonderful or mysterious). After killing all the buffalo they said “let us try and catch the big dogs;” so they cut a thong out of a hide with a sharp stone and with it caught eight, breaking the leg of one of them. All these years they used sharpened deer horn for awls, bone for needles, and made their lodges without the help of iron tools. [All other Dakota traditions yet reported in regard to the first capture of horses, place this important event at a much later period and long after horses were brought to America by the Spaniards. See this count for the year 1802-’03, and also Lone-Dog’s Winter Count for the same year.]

Pl. XXII B, 1211-1280. At one time during this period a war party of enemies concealed themselves among a herd of buffalo, which the Dakotas surrounded and killed before they discovered the enemy. No one knows what people, or how many they were; but the Dakotas killed them all. The red and black lodges indicate war, and that the Dakotas were successful.

The pages of the copy which embrace the period from 1281 to 1420 are omitted as valueless.

Pl. XXIII A, 1421-1490. “Found horses among the buffalo again and caught six.” Five of the horses are represented by the hoof prints. The lasso or possibly the lariat is shown in use. The bundle of sticks is now in the recorder’s hands.

Battiste’s pages which embrace the period from 1491 to 1630 are omitted for the same reason as before offered.

Pl. XXIII B, 1631-1700. This represents the first killing of buffalo on horseback. It was done in the year 1700, inside the circle of lodges pitched around the herd, by a man who was tied on a horse with thongs and who received the name of Hunts-inside-the-lodges. They had but one horse then, and they kept him a long time. Again the bundle of count-sticks is in the recorder’s hands.

This is the end of the obviously mythic part of the record, in which Battiste has made some historic errors. From this time forth each year is distinguished by a name, the explanation of which is in the realm of fact.

It must be again noted that when colors are referred to in the description of the text figures, the language (translated) used by Battiste is retained for the purpose of showing the coloration of the original and his interpretation of the colors, which are to be imagined, as they can not be reproduced by the process used.

Fig. 257, 1700-’01.—“The-two-killed-on-going-back-to-the-hunting-ground winter (or year).” Two Dakotas returned to the hunting ground, after the hunt one day, and were killed by enemies, of what tribe is unknown. The blood-stained arrow in the man’s side signifies killed; the numeral 2 over his head, the number killed; and, the buffalo heads, the carcass of a buffalo—which had been left behind because it was too poor to eat—together with the arrow pointing toward them, the hunting-ground. The dot under the figure 2, and many of the succeeding ones, signifies, That is it. This corresponds with some gesture signs for the same concept of declaration, in which the index finger held straight is thrust forward with emphasis and repeatedly as if always hitting the same point.

With regard to the numeral 2 over the head of the man see remarks, page 288.

Fig. 258, 1701-’02.—“The-three-killed-who-went-fishing winter.” The arrow pointing toward the 3, indicates that they were attacked; the arrow in the man’s arm, and the blood stain, that they were killed; the pole, line, and fish which the man is holding, their occupation at the time.

Fig. 259, 1702-’03.—“Camped-cutting-the-ice-through winter.” A long lake toward the east, near which the Dakotas were encamped, was frozen over, when they discovered about one thousand buffalo. They secured them all by driving them on the ice, through which they broke, and in which they froze fast. Whenever the people wanted meat, they cut a buffalo out of the ice. In the figure, the wave lines represent the water of the lake; the straight lines, the shore; the blue lines outside the black ones, trees; the blue patches inside, the ice through which the heads of the buffalo are seen; the line across the middle, the direction in which they drove the buffalo. The supply of meat lasted one year. (Note by Dr. Corbusier.—The Apache of Arizona, the Ojibwa, and the Ottawa also represent water by means of waved lines.)

Fig. 260, 1703-’04—“The-burying winter,” or “Many-hole winter.”—They killed a great many buffalo during the summer, and, after drying the meat, stored it in pits for winter’s use. It lasted them all winter, and they found it all in good condition. The ring surrounding the buffalo head, in front of the lodge, represents a pit. The forked stick, which is the symbol for meat, marks the pit. [Other authorities suggest that the object called by Battiste a pit, which is more generally called “cache,” is a heap, and means many or much.]

Fig. 261, 1704-’05.—“Killed-fifteen-Pawnees-who-came-to-fight winter.” The Dakotas discovered a party of Pawnees coming to attack them. They met them and killed fifteen. In this chart the Pawnee of the Upper Missouri (Arikara or Ree), the Pawnee of Nebraska, and the Omaha are all depicted with legs which look like ears of corn, but an ear of corn is symbol for the Rees only. The Pawnee of Nebraska may be distinguished by a lock of hair at the back of the head; the Omaha, by a cropped head or absence of the scalp-lock. The absence of all signs denotes Dakota. Dr. W. Matthews, in Ethnography and Philology of the Hidatsa Indians, states that the Arikara separated from the Pawnee of the Platte valley more than a century ago. [To avoid confusion the literation of the tribal divisions as given by the translator of Battiste Good are retained, though not considered to be accurate.]

Fig. 262, 1705-’06.—“They-came-and-killed-seven-Dakotas winter.” It is not known what enemies killed them.

Fig. 263, 1706-’07.—“Killed-the-Gros-Ventre-with-snowshoes-on winter.” A Gros-Ventre (Hidatsa), while hunting buffalo on snowshoes, was chased by the Dakotas. He accidentally dropped a snowshoe, and, being then unable to get through the snow fast enough, they gained on him, wounded him in the leg, and then killed him. The Gros-Ventres and the Crows are tribes of the same nation, and are therefore both represented with striped or spotted hair, which denotes the red clay they apply to it.

Fig. 264, 1707-’08.—“Many-kettle winter.” A man—1 man—named Corn, killed (3) his wife, 1 woman, and ran off. He remained away for a year, and then came back, bringing three guns with him, and told the people that the English, who had given him these guns, which were the first known to the Dakotas, wanted him to bring his friends to see them. Fifteen of the people accordingly went with him, and when they returned brought home a lot of kettles or pots. These were the first they ever saw. Some numerical marks for reference and the written words in the above are retained as perhaps the worst specimens of Battiste’s mixture of civilized methods with the aboriginal system of pictography. See remarks above, page 288.

Fig. 265, 1708-’09.—“Brought-home-Omaha-horses winter.” The cropped head over the horse denotes Omaha.

Fig. 266, 1709-’10.—“Brought-home-Assiniboin-horses winter.” The Dakota sign for Assiniboin, or Hohe, which means the voice, or, as some say, the voice of the musk ox, is the outline of the vocal organs, as the Dakotas conceive them, and represents the upper lip and roof of the mouth, the tongue, the lower lip and chin, and the neck.

Fig. 267, 1710-’11.—“The-war-parties-met, or killed-three-on-each-side winter.” A war party of Assiniboins met one of Dakotas, and in the fight which ensued three were killed on each side.

Fig. 268, 1711-’12.—“Four-lodges-drowned winter.” When the thunders returned in the summer the Dakotas were still in their winter camp, on the bottom lands of a large creek. Heavy rains fell, which caused the creek to rise suddenly; the bottoms were flooded, and the occupants of four lodges were swept away and drowned. Water is represented by waved lines, as before. The lower part of the lodge is submerged. The human figure in the doorway of the lodge indicates how unconscious the inmates were of their peril.

Fig. 269, 1712-’13.—“Killed-the-Pawnee-who-was-eagle-hunting winter.” A Pawnee (Ree) was crouching in his eagle-trap, a hole in the ground covered with sticks and grass, when he was surprised and killed by the Dakotas. This event is substantially repeated in this count for the year 1806-’07.

Fig. 270, 1713-’14.—“Came-and-shot-them-in-the-lodge winter.” The Pawnee (Rees) came by night, and, drawing aside a tipi door, shot a sleeping man, and thus avenged the death of the eagle-hunter.

Fig. 271, 1714-’15.—“Came-to-attack-on-horseback-but-killed-nothing winter.” The horseman has a pine lance in his hand. It is not known what tribe came. (Note by Dr. Corbusier.—It is probable that horses were not numerous among any of the Indians yet, and that this mounted attack was the first one experienced by the Brulé.)

Fig. 272, 1715-’16.—“Came-and-attacked-on-horseback-and-stabbed-a-boy-near-the-lodge winter.” Eagle tail-feathers hang from the butt end of the lance.

Fig. 273, 1716-’17.—“Much-pemmican winter.” A year of peace and prosperity. Buffalo were plentiful all the fall and winter. Large quantities of pemmican (wasna) were made with dried meat and marrow. In front of the lodge is seen the backbone of a buffalo, the marrow of which is used in wasna; below this is the buffalo stomach, in which wasna is packed for preservation.

Fig. 274, 1717-’18.—“Brought-home-fifteen-Assiniboin-horses winter.” The sign for Assiniboin is above the horse.

Fig. 275, 1718-’19.—“Brought-home-Pawnee-horses winter.” The sign for Ree, i. e., an ear of corn, is in front of the horse.

Fig. 276, 1719-’20.—“Wore-snowshoes winter.” The snow was very deep, and the people hunted buffalo on snowshoes with excellent success.

Fig. 277, 1720-’21.—“Three-lodges-starved-to-death winter.” The bare ribs of the man denote starvation. [The gesture-sign for poor or lean indicates that the ribs are visible. In the Ojibwa and Ottawa pictographs lines across the chest denote starvation.]

Fig. 278, 1721-’22.—“Wore-snowshoes-and-dried-much-buffalo-meat winter.” It was even a better year for buffalo than 1719-’20.

Fig. 279, 1722-’23.—“Deep-snow-and-tops-of-lodges-only-visible winter.” The spots are intended for snow.

Fig. 280, 1723-’24.—“Many-drying-sticks-set-up winter.” They set up more than the usual number of sticks for scaffolds, etc., as they dried the buffalo heads, hides, and entrails, as well as the meat. This figure is repeated with differentiation for the year 1745-’46 in this chart.

Fig. 281, 1724-’25.—“Blackens-himself-died winter.” This man was in the habit of blacking his whole body with charcoal. He died of some kind of intestinal bend [sic] as is indicated by the stomach and intestines in front of him, which represent the bowels in violent commotion, or going round and round.

Fig. 282, 1725-’26.—“Brought-home-ten-Omaha-horses winter.” The sign for Omaha is the head, as before.

Fig. 283, 1726-’27.—“Killed-two-Pawnees-among-the-lodges winter.” The Pawnees (Rees) made an assault on the Dakota Village, and these two ran among the lodges without any arrows. The sign for Ree is, as usual, an ear of corn.

Fig. 284, 1727-’28.—“Killed-six-Assiniboins winter.” Two signs are given here for Assiniboin. There is some uncertainty as to whether they were Assiniboins or Arikaras, so the signs for both are given.

Fig. 285, 1728-’29.—“Brought-home-Gros-Ventre-horses winter.” A Gros Ventre head is shown in front of the horse.

Fig. 286, 1729-’30.—“Killed-the-Pawnees-camped-alone-with-their-wives winter.” Two Pawnees and their wives, who were hunting buffalo by themselves, and living in one lodge, were surprised and killed by a war party of Dakotas.

Fig. 287, 1730-’31.—“Came-from-opposite-ways-and-camped-together winter.” By a singular coincidence, two bands of Dakotas selected the same place for an encampment, and arrived there the same day. They had been separated a long time, and were wholly ignorant of each other’s movements. The caps of the tipis face one another.

Fig. 288, 1731-’32.—“Came-from-killing-one-Omaha-and-danced winter.” This is the customary feast at the return of a successful war party. The erect arrow may stand for “one,” and the Omaha is drawn at full length with his stiff short hair and painted cheeks.

Fig. 289, 1732-’33.—“Brought-home-Assiniboin-horses winter.” The sign for Assiniboin is as before, over the horse.

Fig. 290, 1733-’34.—“Killed-three-Assiniboins winter.” There is again uncertainty as to whether they were Assiniboins or Arikaras, and both signs are used.

Fig. 291, 1734-’35.—“Used-them-up-with-bellyache winter.” About fifty of the people died of an eruptive disease which was accompanied by pains in the bowels. The eruption is shown on the man in the figure. This was probably the first experience by the Dakotas of the smallpox, which has been so great a factor in the destruction of the Indians.

Fig. 292, 1735-’36.—“Followed-them-up-and-killed-five winter.” A war party of Dakotas were chased by some enemies, who killed five of them. The arrows flying from behind at the man indicate pursuit, and the number of the arrows, each with a bloody mark as if hitting, is five.

Fig. 293, 1736-’37.—“Brought-home-Pawnee-horses winter.” This date must be considered in connection with the figure in this record for 1802-’03. There is a distinction between the wild and the shod horses, but the difference in tribe is great. The ear of corn showing the husk is as common in this record for Pawnee as for Arikara.

Fig. 294, 1737-’38.—“Killed-seven-Assiniboins-bringing-them-to-a-stand-under-a-bank winter.” The daub, blue in the original, under the crouching figure, represents the bank.

Fig. 295, 1738-’39.—“The-four-who-went-on-the-war-path-starved-to-death winter.” Starvation is indicated as before.

Fig. 296, 1739-’40—“Found-many-horse winter.” The horses had thongs around their necks, and had evidently been lost by some other tribe. Hoof prints are represented above and below the horse, that is all around.

Fig. 297, 1740-’41.—“The-two-came-home-having-killed-an-enemy winter.” They took his entire scalp, and carried it home at the end of a pole. Only a part of the scalp is ordinarily taken, and that from the crown of the head.

Fig. 298, 1741-’42.—“Attacked-them-while-gathering-turnips winter.” Some women, who were digging turnips (pomme blanche) near the camp, were assaulted by a party of enemies, who, after knocking them down, ran off without doing them any further harm. A turnip, and the stick for digging it, are seen in front of the horseman.