380 SIGN LANGUAGE AMONG NORTH AMERICAN INDIANS. 
(Kaiowa 1; Comanche 111; Apache 11; Wichita Il.) The latter, to have 
mercy on another, as made by the same tribes, is: Hold both hands nearly 
side by side before the chest, palms forward, forefinger only extended 
and pointing upward; then move them for- 
ward and upward, as if passing them by the 
cheeks of another person from the 
breast to the sides of the head. 
A similar gesture for supplication 
appears in Fig. 207, taken from Kings- 
borough, loc. cit., III, pt. I, p. 24. 
An Indian gesture sign for smoke, 
and also one for fire, has been de- Fic. 206. 
scribed above, page 344. With the former is connected the Aztec de- 
sign (Fig. 208) taken from Pipart, loc. cit., I, 352, and the latter appears 
in Fig. 209, taken from Kingsborough, III, pt. I, p. 21. 
A sign for medicine-man, shaman, is thus described: “ With its index- 
finger extended and 
pointing upward, or 
all the fingers ex- 
tended, back of 
hand outward, move 
the right hand from 
just in front of the 
forehead, spirally 
upward, nearly to 
arm’s length, from 
left to right.” (Da- 
kota IV.) 
Fig. 210, from the 
Dakota Calendar, 
represents the mak- 
ing of medicine or 
conjuration. In that 
case the head and 
horns of a white buf- 
Fic. 207. falo cow were used. 
Fig. 211 is an Ojibwa pictograph taken from Schoolcraft, loc. cit., repre- 
senting medicine-man, meda. With these horns and spiral may be collated 
Fig. 212 which portrays theram-headed Egyptian god Knuphis, 
or Chnum, the spirit, in a shrine on the boatof the sun, canopied 0 
by the serpent-goddess Ranno, who is also seen facing him in- DY» 
side the shrine. This is reproduced from Cooper’s Serpent Myths, Fic. 208. 
p. 24. The same deity is represented in Champollion, Gram., p. 115, as 
reproduced in Fig. 215. 
Fig. 214 is an Ojibwa pictograph found in Schooleraft, I, pl. 58, and given 
as power. It corresponds with the sign for doctor, or medicine-man, 
made by the Absarokas by passing the extended and separated index 
Fic. 205. 
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