1902.] Kroeber, The Arapaho. 14/ 



tended (which in the case of Arapaho art, if he had no knowl- 

 edge of the subject, he would probably not suspect) ; and with 

 a little practice the student can often recognize, without the 

 Indian's help, the particular animal or object represented. 



In northwestern California the situation is analogous. Here 

 the principal art is basketry. The number of names of bas- 

 ket-patterns is small, and they are known to most of the 

 women. The patterns on many baskets will be given the 

 same names by every member of the tribe. On other baskets, 

 the design will be differently called by two persons. It is 

 then usually to be seen that the design is of a form more 

 or less intermediate between two patterns, and that both 

 persons who gave differing names for it were right: each had 

 as much reason as the other. Moreover, both the names 

 given in such a case are generally taken from the limited 

 list of standard and well-known pattern-names of the tribe. 

 So in this part of the continent, also, there is a conventional 

 system of decorative symbolism; and, though this system is 

 much more narrow and rigid than that of the Arapaho, there 

 is a similar variability of interpretation among individuals. 



Corresponding to individual variability of symbolism in 

 Arapaho art, is the almost infinite variation of the decora- 

 tion. Narrow as are the technique and scope of this art, 

 almost every piece of work is different from all others. There 

 seems to be no attempt at accurate imitation, no absolute 

 copying. An Arapaho woman may make a moccasin resem- 

 bling one that she has seen and liked, but it is very seldom 

 that she tries to actually duplicate it. Of common objects, the 

 writer does not remember to have seen two that were exactly 

 identical, or intended to be identical. Two classes of articles, 

 however, do not fall under this rule. These are, first, certain 

 ceremonial objects, which naturally are made alike, as far as 

 is possible, for ceremony is the abdication of personal choice 

 and freedom; secondly, objects which are decorated with a 

 more or less fixed tribal decoration. These objects are tents, 

 robes, bedding, and cradles. It has been shown, however, 

 that at times there is some variation even in the decorations 

 of these objects. This distinctly tribal ornamentation forms 



