MALLERY.} CROSSES. 729 
imaginary being under control of the Shaman to execute the wishes of 
the latter. 
Many of the mescal eaters at the Kaiowa mescal cere- 
mony wear the ordinary Roman Catholic crucifixes, which 
they adopt as sacred emblems of the rite, the cross repre- 
senting the cross of scented leaves upon which the conse- 
crated mescal rests during the ceremony, while the human Fic. EON 
figure is the mescal goddess. 
Concerning Fig. 1232, Keam, in his MS., says: 
The Maltese cross is the emblem of a virgin; still so recognized by the Moki.  I« 
is a conventional development of a more common emblem of maidenhood, the form 
in which the maidens wear their hair arranged as a disk of 3 or 4 inches in diameter 
upon each side of the head. This discoidal arrangement of their hair is typical of 
the emblem of fructification worn by the virgin in the Muingwa festival, as exhib- 
.ted in the head-dress illustration a. Sometimes the hair, instead of being worn in 
the complete discoid form, is dressed from two curving twigs and presents the form 
of two semicircles upon each side of the head, The partition of these is sometimes 
horizontal and sometimes vertical. A combination of both of these styles, b, pre- 
sents the form from which the Maltese cross was conventionalized. The brim dec- 
orations are of ornamental locks of hair which a maiden trains to grow upon the 
sides of the forehead. 
The ceremonial employment of the cross by 
the Pueblo is detailed in Mr. Stevenson’s pa- o% 
per entitled Ceremonial of Hasjelti Dailjis and »S) 
Mythical Sand-painting of the Navajo Indi- 
ans, in the Highth Ann. Rept. Bur. Ethn., i b 
p. 266, where it denotes the sealp-lock. Fig. 1232.—Crosses. Moki. 
In the present paper the figure of the cross among the North Amer- 
ican Indians is presented under other headings with many differing 
significations. Among other instances it appears on p. 383 as the tribal 
sign for Cheyenne; on p. 582 as Dakota lodges; on p. 613 as the char- 
acter for trade or exchange; on p. 227 as the conventional sign for 
prisoner; on p. 438 for personal exploits; while elsewhere it is used in 
simple numeration. 
But, although this device is used with a great variety of meanings, 
when it is employed ceremonially or in elaborate pictographs by the 
Indians both of North and South America, it represents the four winds. 
The view long ago suggested that such was the signifi- 
cance of the many Mexican crosses, is sustained by Prof. 
Cyrus Thomas, in his Notes on Maya and Mexican MSS., 
Second Ann. Rep. Bur. Ethn., p. 61, where strong confirm- 
atory evidence is produced by the arms of the crosses 
having the appearance of conventionalized wings, simi- 
lar to some representations of the thunder-bird by more 
northern tribes. Yet the same author, in his paper on the Grosses ya. 
Study of the MS. Troano, Contrib. N. A. Ethn., v, 144, gives lig. 
1233 as the symbol for wood, thus further showing the manifold con- 
cepts attached to the general form. 
Fic. 1233. 
