Wagon. WichitaFig. 327.
Load upon. WichitaFig. 328.
Notes.—As will be seen, the wordtimberis composed of signs No. 1 and 2, signifying trees standing. Sign No. 3, formany, in this instance, as in similar other examples, becomesmuch. The word "in," in connection withcountryandmy, is expressed by the gesture of pointing (passing the hand less quickly than in ordinary sign language) before making sign No. 5. That sign commonly given forpossession, would, without the prefix of indication, implymy country, and with that prefix signifiesin my country. Sign No. 7,trimmed, is indicated by chopping off the ends, and facial expression denotingsatisfaction. In sign Nos. 11 and 12 the gestures were continuous, but at the termination of the latter the narrator straightened himself somewhat, denoting that he had overcome the greater part of the labor. Sign No. 14 denoteslog-house, from the manner of interlacing the finger-ends, thus representing the corner of a log-house, and the arrangement of the ends of the same.Indian lodgewould be indicated by another sign, although the latter is often used as an abbreviation for the former, when the subject of conversation is known to all present.
The following remarks were obtained by Dr.W.J. HoffmanfromTce-caq-a-daq-a-qic(Lean Wolf), chief of the Hidatsa Indians of Dakota Territory, who visited Washington in 1880:
Four years ago the American people agreed to be friends with us, but they lied. That is all.
(1) Place the closed hand, with the thumb resting over the middle of the index, on the left side of the forehead, palmar side down, then draw the thumb across the forehead to the right, a short distance beyond the head—white man, American, Fig. 329.
White man; American. HidatsaFig. 329.
With us. HidatsaFig. 330.
(2) Place the naturally extended hand, fingers and thumb slightly separated and pointing to the left, about fifteen inches before the rightside of the body, bringing it to within a short distance—with us, Fig. 330.
(3) Extend the flat right hand to the front and right as if about to grasp the hand of another individual—friend,friends, Fig. 331. For remarks connected with this sign see pp. 384-386.
Friend. HidatsaFig. 331.
(4) Place the flat right hand, with fingers only extended, back to the front, about eighteen inches before the right shoulder—four[years], Fig. 332.
Four. HidatsaFig. 332.
(5) Close the right hand, leaving the index and second fingers extended and slightly separated, place it, back forward, about eight inches beforethe right side of the body, and pass it quickly to the left in a slightly downward curve—lie, Fig. 333.
Lie, falsehood. HidatsaFig. 333.
(6) Place the clinched fists together before the breast, palms down, then separate them in a curve outward and downward to their respective sides—done, finished, "that is all", Fig. 334.
Done, finished. HidatsaFig. 334.
The collaborators in the work above explained have not generally responded to the request to communicate material under this head. It is, however, hoped that by now printing some extracts from published works and the few contributions recently procured, the attention of observers will be directed to the prosecution of research in this direction.
The term "signal" is here used in distinction from the signs noted in theDictionary, extracts from which are given above, as being some action or manifestation intended to be seen at a distance, and not allowing of the minuteness or detail possible in close converse. Signals may be executed, first, exclusively by bodily action; second, by action of the person in connection with objects, such as a blanket, or a lance, or the direction imparted to a horse; third, by various devices, such as smoke, fire or dust, when the person of the signalist is not visible. When not simply intended to attract attention they are generally conventional, and while their study has not the same kind of importance as that of gesture signs, it possesses some peculiar interest.
Some of these are identical, or nearly so, with the gesture signs used by the same people.
Close the hand, place it against the forehead, and turn it back and forth while in that position. (Col. R.B. Marcy, U.S.A.,Thirty Years of Army Life on the Border,New York, 1866, p. 34.)
The right hand is to be advanced about eighteen inches at the height of the navel, horizontal, relaxed, palm downward, thumb in the palm; then draw it near the side and at the same time drop the hand to bring the palm backward. The farther away the person called is, the higher the hand is raised. If very far off, the hand is raised high up over the head and then swung forward, downward, and backward to the side. (DakotaI, IV.)
There is something dangerous in that place.—Right-hand index-finger and thumb forming a curve, the other fingers closed; move the righthand forward, pointing in the direction of the dangerous place or animal. (OmahaI.)
Right-hand index and middle fingers open; motion to ward the enemy signifies "I do not fear you." Reverse the motion, bringing the hand toward the subject, means "Do your worst to me." (OmahaI.)
Pass around that object or place near you—she-í-he ti-dhá-ga.—When a man is at a distance, I say to him "Go around that way." Describe a curve by raising the hand above the head, forefinger open, move to right or left according to direction intended and hand that is used,i.e., move to the left, use right hand; move to the right, use left hand. (OmahaI;PonkaI.)
—— To inquire disposition.
Raise the right hand with the palm in front and gradually push it forward and back several times; if they are not hostile it will at once be obeyed. (Randolph B. Marcy,The Prairie Traveler.New York, 1859, p. 214.)
—— Stand there! He is coming to you.
Right hand extended, flat, edgewise, moved downward several times. (OmahaI.)
—— Stand there! He is going toward you.
Hold the open right hand, palm to the left, with the tips of the fingers toward the person signaled to; thrust the hand forward in either an upward or downward curve. (OmahaI;PonkaI.)
—— Lie down flat where you are—she-dhu bis-pé zhan'-ga.
Extend the right arm in the direction of the person signaled to, having the palm down; move downward by degrees to about the knees. (OmahaI;PonkaI.)
Hold up palm of hand.—Observed as made by an Indian of the Kansas tribe in 1833. (John T. Irving,Indian Sketches.Philadelphia, 1835, vol. ii, p. 253.)
Elevate the extended hands at arm's length above and on either side of the head. Observed by Dr. W.J. Hoffman, as made in Northern Arizona in 1871 by the Apaches, Mojaves, Hualpais, and Seviches. "No arms"—corresponding with "hands up" of road-agents. Fig. 335.
Peace, friendship. HualpaisFig. 335.—A signal of peace.
Question, ans'd by tribal sign for PaniFig. 336.—Signal, "Who are you?" Answer, "Pani."
The right hand held aloft, empty. (General G.A. Custer,My Life on the Plains,New York, 1874, p. 238.) This may be collated with the lines in Walt Whitman'sSalut au Monde—
Toward allI raise high the perpendicular hand,—I make the signal.
Toward allI raise high the perpendicular hand,—I make the signal.
Toward all
I raise high the perpendicular hand,—I make the signal.
The Natchez in 1682 made signals of friendship to La Salle's party by the joining of the two hands of the signalist, much embarrassing Tonty, La Salle's lieutenant, in command of the advance in the descent of the Mississippi, who could not return the signal, having but one hand. His men responded in his stead. (Margry,Decouvertes et Établissments des Français dans l'ouest et dans le sud de l'Amérique Septentrionale, &c.)
—— I do not know you. Who are you?
After halting a party coming: Right hand raised, palm in front and slowly moved to the right and left. [Answered by tribal sign.] (Marcy'sPrairie Traveler,loc. cit., 214.) Fig. 336. In this illustration the answer is made by giving the tribal sign for Pani.
—— To inquire if coming party is peaceful.
Raise both hands, grasped in the manner of shaking hands, or by locking the two forefingers firmly while the hands are held up. If friendly they will respond with the same signal. (Marcy'sPrairie Traveler,loc. cit., 214.)
The United States steamer Saranac in 1874, cruising in Alaskan waters, dropped anchor in July, 1874, in Freshwater Harbor, back of Sitka, in latitude 59° north. An armed party landed at a T'linkit village, deserted by all the inhabitants except one old man and two women, the latter seated at the feet of the former. The man was in great fear, turned his back and held up his hands as a sign of utter helplessness. (Extract from notes kindly furnished by Lieutenant-CommanderWm. Bainbridge Hoff, U.S.N., who was senior aid to Rear-Admiral Pennock, on the cruise mentioned.)
The palm of the hand is held toward the person [to whom the surrender is made]. (Long.)
Hold the palm of the hand toward the person as high above the head as the arm can be raised. (DakotaI.)
When the Ponkas or Omahas discover buffalo the watcher stands erect on the hill, with his face toward the camp, holding his blanket with an end in each hand, his arms being stretched out (right and left) on a line with, shoulders. (DakotaVIII;OmahaI;PonkaI.) See Fig. 337.
Same as (OmahaI), and (PonkaI); with the addition that after the blanket is held out at arm's length the arms are crossed in front of the body. (DakotaI.)
When it is intended to encamp, a blanket is elevated upon a pole so as to be visible to all the individuals of a moving party. (DakotaVIII.)
Hold out the lower edge of the robe or blanket, then wave it in to the legs. This is made when there is a desire to avoid general observation. (Matthews.)
Gather or grasp the left side of the unbuttoned coat (or blanket) with the right hand, and, either standing or sitting in position so that the signal can be seen, wave it to the left and right as often as may be necessary for the sign to be recognized. When made standing the person should not move his body. (DakotaI.)
—— Horseman at a distance, galloping, passing and repassing, and crossing each other—enemy comes. But for notice of herd of buffalo, they gallop back and forward abreast—do not cross each other. (H.M. Brackenridge'sViews of Louisiana.Pittsburgh, 1814, p. 250.)
—— Riding rapidly round in a circle, "Danger! Get together as quickly as possible." (Richard Irving Dodge, lieutenant-colonel United States Army,The Plains of the Great West.New York, 1877, p. 368.)
—— Point the right index in the direction of the danger, and then throw the arm over the front of the body diagonally, so that the hand rests near the left shoulder, back outward. If the person to be notified of the danger should be in the rear precede the above signal with that for "Attention." This signal can also be made with a blanket, properly grasped so as to form a long narrow roll. Perhaps this signal would more properly belong under "Caution," as it would be used to denote the presence of a dangerous beast or snake, and not that of a human enemy. (DakotaI.)
Buffalo discovered. DakotaFig. 337.—Signal for "buffalo discovered."
Discovery. DakotaFig. 338.—Signal of discovery or alarm.
—— Passing and repassing one another, either on foot or mounted, is used as a war-signal; which is expressed in the Hidatsa—makimakă'da—halidié. (Mandan and HidatsaI.)
—— Pass around that place.
Point the folded blanket in the direction of the object or place to be avoided, then draw it near the body, and wave it rapidly several times in front of the body only, and then throwing it out toward the side on which you wish the person to approach you, and repeat a sufficient number of times for the signal to be understood. (DakotaI.)
The discovery of enemies, game, or anything else, is announced by riding rapidly to and fro, or in a circle. The idea that there is a difference in the signification of these two directions of riding appears, according to many of the Dakota Indians of the Missouri Valley, to be erroneous. Parties away from their regular encampment are generally in search of some special object, such as game, or of another party, either friendly or hostile, which is, generally understood, and when that object is found, the announcement is made to their companions in either of the above ways. The reason that a horseman may ride from side to side is, that the party to whom he desires to communicate may be at a particular locality, and his movement—at right angles to the direction to the party—would be perfectly clear. Should the party be separated into smaller bands, or have flankers or scouts at various points, the only way in which the rider's signal could be recognized as a motion from side to side, by all the persons to whom the signal was directed, would be for him to ride in a circle, which he naturally does. (DakotaVI, VII, VIII.) Fig. 338.
The latter was noticed by Dr. Hoffman in 1873, on the Yellowstone River, while attached to the Stanley Expedition. The Indians had again concentrated after their first repulse by General Custer, and taken possession of the woods and bluffs on the opposite side of the river. As the column came up, one Indian was seen upon a high bluff to ride rapidly round in a circle, occasionally firing off his revolver. The signal announced the discovery of the advancing force, which had been expected, and he could be distinctly seen from the surrounding region. As many of the enemy were still scattered over the neighborhood, some of them would not have been able to recognize this signal had he ridden to and from an observer, but the circle produced a lateral movement visible from any point.
—— Of enemies, or other game than Buffalo. See alsoNotes on Cheyenne and Arapaho signals.
The discovery of enemies is indicated by riding rapidly around in a circle, so that the signal could be seen by their friends, but out of sight of the discovered enemy. (DakotaI.)
When enemies are discovered, or other game than buffalo, the sentinel waves his blanket over his head up and down, holding an end in each hand. (OmahaI;PonkaI.)
—— Of game, wood, water, &c.
This is communicated by riding rapidly forward and backward on the top of the highest hill. The same would be communicated with a blanket by waving it right and left, and then directly toward the game or whatever the party might be searching for, indicating that it is not to the right or to the left, but directly in front. (DakotaI.)
"It is done by signals, devised after a system of the Indian's own invention, and communicated in various ways.
"Wonderful as the statement may appear, the signaling on a bright day, when the sun is in the proper direction, is done with a piece of looking-glass held in the hollow of the hand. The reflection of the sun's rays thrown on the ranks communicates in some mysterious way the wishes of the chief. Once standing on a little knoll overlooking the valley of the South Platte, I witnessed almost at my feet a drill of about one hundred warriors by a Sioux chief, who sat on his horse on a knoll opposite me, and about two hundred yards from his command in the plain below. For more than half an hour he commanded a drill, which for variety and promptness of action could not be equaled by any civilized cavalry of the world. All I could see was an occasional movement of the right arm. He himself afterwards told me that he used a looking-glass." (Dodge'sPlains of the Great West,loc. cit., pp. 307, 308.)
If two Indians [of the plains] are approaching one another on horseback, and they may, for instance, be one mile apart, or as far as they can see each other. At that safe distance one wants to indicate to the other that he wishes to be friendly. He does this by turning his horse around and traveling about fifty paces back and forth, repeating this two or three times; this shows to the other Indian that he is not for hostility, but for friendly relations. If the second Indian accepts this proffered overture of friendship, he indicates the same by locking the fingers of both hands as far as to the first joints, and in that position raises his hands and lets them rest on his forehead with the palmseither in or out, indifferently, as if he were trying to shield his eyes from the excessive light of the sun. This implies, "I, too, am for peace," or "I accept your overture." (Sac, Fox, and KickapooI.) It is interesting in this connection to note the reception of Father Marquette by an Illinois chief who is reported to have raised his hands to his eyes as if to shield them from overpowering splendor. That action was supposed to be made in a combination of humility and admiration, and a pretended inability to gaze on the face of the illustrious guest has been taken to be the conception of the gesture, which in fact was probably only the holding the interlocked hands in the most demonstrative posture. An oriental gesture in which the flat hand is actually interposed as a shield to the eyes before a superior is probably made with the poetical conception erroneously attributed to the Indian.
The display of green branches to signalize friendly or pacific intentions does not appear to have been noticed among the North American Indians by trustworthy observers. Captain Cook makes frequent mention of it as the ceremonial greeting among islands he visited. See hisVoyage toward the South Pole. London, 1784, Vol. II, pp. 30 and 35. Green branches were also waved, in signal offriendshipby the natives of the island of New Britain to the members of the expedition in charge of Mr. Wilfred Powell in 1878.Proceedings of the Royal Geological Society, February, 1881, p. 89.
—— Stand there! he is coming this way.
Grasp the end of the blanket or robe; wave it downward several times. (OmahaI.)
—— To inquire disposition.
Wave the folded blanket to the right and left in front of the body, then point toward the person or persons approaching, and carry it from a horizontal position in front of the body rapidly downward and upward several times. (DakotaI.)
Wave the blanket directly in front of the body upward and downward several times. Many ofanything. (DakotaI.)
Motion of spreading a real or imaginary robe or skin on the ground. Noticed by Lewis and Clark on their first meeting with the Shoshoni in 1805. (Lewis and Clark's Travels, &c., London, 1817, vol. ii, p. 74.) This signal is more particularly described as follows: Grasp the blanket by the two corners with the hands, throw it above the head, allowing it to unfold as it falls to the ground as if in the act of spreading it.
The ordinary manner of opening communication with parties known or supposed to be hostile is to ride toward them in zigzag manner, or to ride in a circle. (Custer'sMy Life on the Plains,loc. cit., p. 58.)
This author mentions (p. 202) a systematic manner of waving a blanket, by which the son of Satana, the Kaiowa chief, conveyed information to him, and a similar performance by Yellow Bear, a chief of the Arapahos (p. 219), neither of which he explains in detail.
—— I do not know you. Who are you?
Point the folded blanket at arm's length toward the person, and then wave it toward the right and left in front of the face. You—I don't know. Take an end of the blanket in each hand, and extend the arms to full capacity at the sides of the body, letting the other ends hang down in front of the body to the ground, means, Where do you come from? or who are you? (DakotaI.)
Hold the folded blanket or a piece of cloth high above the head. "This really means 'I want to die right now.'" (DakotaI.)
Take an end of the blanket in each hand, extend the arms at the sides of the body, allowing the blanket to hang down in front of the body, and then wave it in a circular manner. (DakotaI.)
Those noted consist ofsmoke,fire, ordustsignals.
They [the Indians] had abandoned the coast, along which bale-fires were left burning and sending up their columns of smoke to advise the distant bands of the arrival of their old enemy. (Schoolcraft'sHistory, &c., vol. iii, p. 35, giving a condensed account of De Soto's expedition.)
"Their systems of telegraphs are very peculiar, and though they might seem impracticable at first, yet so thoroughly are they understood by the savages that it is availed of frequently to immense advantage. The most remarkable is by raising smokes, by which many important facts are communicated to a considerable distance and made intelligible by the manner, size, number, or repetition of the smokes, which arecommonly raised by firing spots of dry grass." (Josiah Gregg'sCommerce of the Prairies.New York, 1844, vol. ii, p. 286.)
The highest elevations of land are selected as stations from which signals with smoke are made. These can be seen at a distance of from twenty to fifty miles. By varying the number of columns of smoke different meanings are conveyed. The most simple as well as the most varied mode, and resembling the telegraphic alphabet, is arranged by building a small fire, which is not allowed to blaze; then by placing an armful of partially green grass or weeds over the fire, as if to smother it, a dense white smoke is created, which ordinarily will ascend in a continuous vertical column for hundreds of feet. Having established a current of smoke, the Indian simply takes his blanket and by spreading it over the small pile of weeds or grass from which the smoke takes its source, and properly controlling the edges and corners of the blanket, he confines the smoke, and is in this way able to retain it for several moments. By rapidly displacing the blanket, the operator is enabled to cause a dense volume of smoke to rise, the length or shortness of which, as well as the number and frequency of the columns, he can regulate perfectly, simply by a proper use of the blanket. (Custer'sMy life on the Plains,loc. cit., p. 187.)
They gathered an armful of dried grass and weeds, which were placed and carried upon the highest point of the peak, where, everything being in readiness, the match was applied close to the ground; but the blaze was no sooner well lighted and about to envelop the entire amount of grass collected than it was smothered with the unlighted portion. A slender column of gray smoke then began to ascend in a perpendicular column. This was not enough, as it might be taken for the smoke rising from a simple camp-fire. The smoldering grass was then covered with a blanket, the corners of which were held so closely to the ground as to almost completely confine and cut off the column of smoke. Waiting a few moments, until the smoke was beginning to escape from beneath, the blanket was suddenly thrown aside, when a beautiful balloon-shaped column puffed up ward like the white cloud of smoke which attends the discharge of a field-piece. Again casting the blanket on the pile of grass, the column was interrupted as before, and again in due time released, so that a succession of elongated, egg-shaped puffs of smoke kept ascending toward the sky in the most regular manner. This bead-like column of smoke, considering the height from which it began to ascend, was visible from points on the level plain fifty miles distant. (Ib., p. 217.)
The following extracts are made from Fremont'sFirst and Second Expeditions, 1842-3-4, Ex. Doc., 28th Cong. 2d Session, Senate, Washington, 1845:
"Columns of smoke rose over the country at scattered intervals—signals by which the Indians here, as elsewhere, communicate to each other that enemies are in the country," p. 220. This was January 18, 1844, in the vicinity of Pyramid Lake, and perhaps the signalists were Pai-Utes.
"While we were speaking, a smoke rose suddenly from the cottonwood grove below, which plainly told us what had befallen him [Tabeau]; it was raised to inform the surrounding Indians that a blow had been struck, and to tell them to be on their guard," p. 268, 269. This was on May 5, 1844, near the Rio Virgen, Utah, and was narrated of "Diggers," probably Chemehuevas.
This is made by sending upward one column of smoke from, a fire partially smothered by green grass. This is only used by previous agreement, and if seen by friends of the party, the signal is answered in the same manner. But should either party discover the presence of enemies, no signal would be made, but the fact would be communicated by a runner. (DakotaI.)
Whenever a war party, consisting of either Pima, Papago, or Maricopa Indians, returned from an expedition into the Apache country, their success was announced from the first and most distant elevation visible from their settlements. The number of scalps secured was shown by a corresponding number of columns of smoke, arranged in a horizontal line, side by side, so as to be distinguishable by the observers. When the returning party was unsuccessful, no such signals were made. (Pima and PapagoI.) Fig. 339. A similar custom appears to have existed among the Ponkas, although the custom has apparently been discontinued by them, as shown in the following proper name: Cú-de gá-xe, Smoke maker: He who made a smoke by burning grass returning from war.
The following information was obtained by Dr.W.J. Hoffmanfrom the Apache chiefs named on page407, under the title ofTinnean, (ApacheI):
The materials used in making smoke of sufficient density and color consist of pine or cedar boughs, leaves and grass, which can nearly always be obtained in the regions occupied by the Apaches of Northern New Mexico. These Indians state that they employ but three kinds of signals, each of which consists of columns of smoke, numbering from one to three or more.
This signal is made by causing three or more columns of smoke to ascend, and signifies danger or the approach of an enemy, and also requires the concentration of those who see them. These signals are communicated from one camp to another, and the most distant bands are guided by their location. The greater the haste desired the greaterthe number of columns of smoke. These are often so hastily made that they may resemble puffs of smoke, and are caused by throwing heaps of grass and leaves upon the embers again and again.
Success of war party. PimaFig. 339.—Signal of successful war-party.
This signal is generally made by producing one continuous column, and signifies attention for several purposes, viz, when a band had become tired of one locality, or the grass may have been consumed by the ponies, or some other cause necessitated removal, or should an enemy be reported, which would require farther watching before a decision as to future action would be made. The intention or knowledge of anything unusual would be communicated to neighboring bands by causing one column of smoke to ascend.
When a removal of camp has been made, after the signal forAttentionhas been given, and the party have selected a place where they propose to remain until there may be a necessity or desire for their removal, two columns of smoke are made, to inform their friends that they propose to remain at that place. Two columns are also made at other times during a long continued residence, to inform the neighboring bands that a camp still exists, and that all is favorable and quiet.
The following examples of smoke signals in foreign lands are added for comparison.
Miss Haigh, speaking of the Guanches of the Canary Islands at the time of the Spanish conquest, says: "When an enemy approached, they alarmed the country by raising a thick smoke or by whistling, which was repeated from one to another. This latter method is still in use among the people of Teneriffe, and may be heard at an almost incredible distance." (Trans. Eth. Soc. Lond. vii, 1869, sec. ser., pp. 109, 110.)
"The natives have an easy method of telegraphing news to their distant friends. When Sir Thomas Mitchell was traveling through Eastern Australia he often saw columns of smoke ascending through the trees in the forests, and he soon learned that the natives used the smoke of fires for the purpose of making known his movements to their friends. Near Mount Frazer he observed a dense column of smoke, and subsequently other smokes arose, extending in a telegraphic line far to the south, along the base of the mountains, and thus communicating to the natives who might be upon his route homeward the tidings of his return.
"When Sir Thomas reached Portland Bay he noticed that when a whale appeared in the bay the natives were accustomed to send up a columnof smoke, thus giving timely intimation to all the whalers. If the whale should be pursued by one boat's crew only it might be taken; but if pursued by several, it would probably be run ashore and become food for the blacks." (Smyth,loc. cit., vol. 1, pp. 152, 153, quoting Maj. T.L. Mitchell'sEastern Australia, vol. ii, p. 241.)
Jardine, writing of the natives of Cape York, says that a "communication between the islanders and the natives of the mainland is frequent; and the rapid manner in which news is carried from tribe to tribe, to great distances, is astonishing. I was informed of the approach of Her Majesty's Steamer Salamander, on her last visit, two days before her arrival here. Intelligence is conveyed by means of fires made to throw up smoke in different forms, and by messengers who perform long and rapid journeys." (Smyth,loc. cit., vol. 1, p. 153, quoting fromOverland Expedition, p. 85.)
Messengers in all parts of Australia appear to have used this mode of signaling. In Victoria, when traveling through the forests, they were accustomed to raise smoke by filling the hollow of a tree with green boughs and setting fire to the trunk at its base; and in this way, as they always selected an elevated position for the fire when they could, their movements were made known.
When engaged in hunting, when traveling on secret expeditions, when approaching an encampment, when threatened with danger, or when foes menaced their friends, the natives made signals by raising a smoke. And their fires were lighted in such a way as to give forth signals that would be understood by people of their own tribe and by friendly tribes. They exhibited great ability in managing their system of telegraphy; and in former times it was not seldom used to the injury of the white settlers, who at first had no idea that the thin column of smoke rising through the foliage of the adjacent bush, and raised perhaps by some feeble old woman, was an intimation to the warriors to advance and attack the Europeans. (R. Brough Smyth, F.L.S., F.G.S.,The Aborigines of Victoria.Melbourne, 1878, vol. i, pp. 152, 153.)
"Travelers on the prairie have often seen the Indians throwing up signal lights at night, and have wondered how it was done.... They take off the head of the arrow and dip the shaft in gunpowder, mixed with glue.... The gunpowder adheres to the wood, and coats it three or four inches from its end to the depth of one-fourth of an inch. Chewed bark mixed with dry gunpowder is then fastened to the stick, and the arrow is ready for use. When it is to be fired, a warrior places it on his bowstring and draws his bow ready to let it fly; the point of the arrow is then lowered, another warrior lights the dry bark, and it is shot high in the air. When it has gone up a littledistance, it bursts out into a flame, and burns brightly until it falls to the ground. Various meanings are attached to these fire-arrow signals. Thus, one arrow meant, among the Santees, 'The enemy are about'; two arrows from the same point, 'Danger'; three, 'Great danger'; many, 'They are too strong, or we are falling back'; two arrows sent up at the same moment, 'We will attack'; three, 'Soon'; four, 'Now'; if shot diagonally, 'In that direction.' These signals are constantly changed, and are always agreed upon when the party goes out or before it separates. The Indians send their signals very intelligently, and seldom make mistakes in telegraphing each other by these silent monitors. The amount of information they can communicate by fires and burning arrows is perfectly wonderful. Every war party carries with it bundles of signal arrows." (Belden, The White Chief; or Twelve Years among the Wild Indians of the Plains.Cincinnati and New York, 1871, pp. 106, 107.)
With regard to the above, it is possible that white influence has been felt in the mode of signaling as well as in the use of gunpowder, but it would be interesting to learn if any Indians adopted a similar expedient before gunpowder was known to them. They frequently used arrows, to which flaming material was attached, to set fire to the wooden houses of the early colonists. The Caribs were acquainted with this same mode of destruction as appears by the following quotation:
"Their arrows were commonly poisoned, except when they made their military excursions by night; on these occasions they converted them into instruments of still greater mischief; for, by arming the points with pledgets of cotton dipped in oil, and set on fire, they fired whole villages of their enemies at a distance." (Alcedo. The Geograph. and Hist. Dict. of America and the West Indies. Thompson's trans.London, 1812, Vol. I, p. 314.)
When an enemy, game, or anything else which was the special object of search is discovered, handfulls of dust are thrown into the air to announce that discovery. This signal has the same general signification as when riding to and fro, or, round in a circle on an elevated portion of ground, or a bluff. (DakotaVII, VII.)
When any game or any enemy is discovered, and should the sentinel be without a blanket, he throws a handful of dust up into the air. When the Brulés attacked the Ponkas, in 1872, they stood on the bluff and threw up dust. (OmahaI;PonkaI.)
There appears to be among the Bushmen a custom of throwing up sand or earth into the air when at a distance from home and in need of help of some kind from those who were there. (Miss L.C. Lloyd, MS. Letter, dated July 10, 1880, from Charlton House, Mowbray, near Cape Town, Africa.)
The following information was obtained fromWa-un'(Bobtail),Mo-hi'-nuk'-ma-ha'-it(Big horse), Cheyennes, andO-qo-his'-sa(The Mare, better known as "Little Raven"), andNa'-watc(Left Hand), Arapahos, chiefs and members of a delegation who visited Washington, D.C., in September, 1880, in the interest of their tribes dwelling in Indian Territory:
A party of Indians going on the war-path leave camp, announcing their project to the remaining individuals and informing neighboring friends by sending runners. A party is not systematically organized until several days away from its headquarters, unless circumstances should require immediate action. The pipe-bearers are appointed, who precede the party while on the march, carrying the pipes, and no one is allowed to cross ahead of these individuals, or to join the party by riding up before the head of the column, as it would endanger the success of the expedition. All new arrivals fall in from either side or the rear. Upon coming in sight of any elevations of land likely to afford a good view of the surrounding country the warriors come to a halt and secrete themselves as much as possible. The scouts who have already been selected, advance just before daybreak to within a moderate distance of the elevation to ascertain if any of the enemy has preceded them. This is only discovered by carefully watching the summit to see if any objects are in motion; if not, the flight of birds is observed, and if any should alight upon the hill or butte it would indicate the absence of anything that might ordinarily scare them away. Should a large bird, as a raven, crow, or eagle, fly toward the hill-top and make a sudden swerve to either side and disappear, it would indicate the presence of something sufficient to require further examination. When it is learned that there is reason to suspect an enemy the scout, who has all the time been closely watched by the party in the rear, makes a signal for them to lie still, signifyingdanger or caution.It is made by grasping the blanket with the right hand and waving it earthward from a position in front of and as high as the shoulder. This is nearly the same as civilized Americans use the hand for a similar purpose in battle or hunting to direct "lie quiet"!
Should the hill, however, be clear of any one, the Indian will ascend slowly, and under cover as much as possible, and gain a view of the country. If there is no one to be seen, the blanket is grasped and waved horizontally from right to left and back again repeatedly, showing a clear surface. If the enemy is discovered, the scout will give thealarmby running down the hill, upon a side visible to the watchers, in a zigzag manner, which communicates the state of affairs.
Should any expedition or advance be attempted at night, the same signals as are made with the blanket are made with a firebrand, which is constructed of a bunch of grass tied to a short pole.