466 PICTURE-WRITING OF THE AMERICAN INDIANS. 
Fig. 651.—A Minneconjou clown, well known to the Indians. The- 
Flame’s Winter Count, 178788. His accouterments are fantastic. The 
character is explained by Battiste Good’s Winter 
Count for the same year as follows: 
“ Left-the-heyoka-man-behind winter.” A cer- 
tain man was heyoka, that is, in a disordered 
frame of mind, and went about the village 
bedecked with feathers singing to himself, and 
while so joined a war party. On sighting the 
enemy the party fled and called to him to turn 
baek also, but as he was heyoka he construed 
Fic. 651. everything that was said to him as meaning the 
very opposite, and, therefore, instead of turning back he went forward 
and was killed. This conception of a man under superhuman influence 
being obliged to believe or speak the reverse of the ttuth is not uncom- 
mon among the Indians. See Leland (a) Algonquin Legends. 
Fig. 652, from Copway (b), gives the representation of ‘ dream.” 
The recumbent human figure naturally suggests 
— sleep, and the wavy lines to the head indicate 
the spiritual or mythic concept of a dream. 
Fic. 652.—Dream. Ojibwa. 
Fig. 653: «isan Ojibwa pictograph taken from Schoolcraft represent- 
ing “medicine man,” ‘“*meda.” With these horns and spiral may be 
collated b in the same figure, which portrays the ram-headed Egyptian 
god Knuphis, or Chnum, the spirit, in a shrine on the boat of the sun, 
canopied by the serpent goddess Ranno, who is also seen facing him 
inside the shrine. This is reproduced from Cooper’s Serpent Myths (a). 
The same deity is represented in Champollion (a) as reproduced in Fig. 
653, ¢. 
d is an Ojibwa pictograph found in Schooleraft (7) and given as 
“power.” It corresponds with the Absaroka sign for * medicine man” 
made by passing the extended and separated index and second finger 
of the right hand upward from the forehead, spirally, and is considered 
to indicate ‘superior knowledge.” Among the Otos, as part of the 
sign with the same meaning, both hands are raised to the side of the 
head and the extended indices pressing the temples. 
e isalso an Ojibwa pictograph from Schoolcraft, same volume, Pl. 59, 
and is said to signify Meda’s power. It corresponds with another sign 
made for ‘medicine man” by the Absaroka and Comanche, viz, the 
hand passed upward before the forehead, with index loosely extended. 
Combined with the sign for “sky” it means knowledge of superior 
matters, spiritual power. . 
In many parts of the United States and Canada rocks and large 
stones are found which generally were decorated with paint and were 
regarded as possessing supernatural power, yet, so far as ascertained, 
were not directly connected with any special personage of Indian 
