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THE STORY OF THE ALPHABET by Edward Clodd, 1900 - pg. 54
Figs. 12, 13.—Indian Grave-posts
Fig. 14.—Tomb-board of Indian Chief =>
Schoolcraft's History American Tribes, p. 356
"Fig. 12 shows the dead warrior's totem, a tortoise, and beside it a headless man, which is a common symbol of death among Indian tribes. [also War, 3 dots variation, II] Below the trunk are three marks of honour. [see below "battles" or "war patries"]
The next and more elaborated figure (13) records the achievements of Shingabawassin, a celebrated chief of the St. Mary's band. His totem, the crane, is shown reversed. The three marks on the left of the totem represent important general treaties of peace to which he had been a party; the six strokes on the right probably indicate the number of big battles which he fought. The pipe appears to be a symbol of peace [again 3 dots], and the hatchet a symbol of war. In like manner head-boards erected over a woman have the various articles used by her in life, as cutting and sewing instruments and weaving utensils, depicted upon them.
The third example (14) represents the adjedatig or tomb-board of Wabojeeg, a celebrated [Ojibwe] war chief, who died on Lake Superior about 1793. His totem, the reindeer, is reversed, and his own name, which means the White Fisher, is not recorded. The seven strokes note the seven war parties whom he led; the three upright strokes as many wounds received in battle. The horned head tells of a desperate fight with a moose." -- SRC https://www.gutenberg.org/cache/epub/46388/pg46388-images.html
Fig. 19 is the song of an Ojibwa medicine-man incised upon birch bark. These conjurers, who correspond to the Siberian shamans, affect the usual mystery of the priestly craft all the world over, and affirm, like those who know better, that their thaumaturgic powers are the direct gift of the god. Him they name Manabozho—probably some ancestral deity, since he is the great uncle of the anish'inabēg or "first people."
Manabozho holds his bow and arrow;
represents the medicine-man's drum and drumsticks used in chanting and in initiation ceremonies;
a bar or rest observed while chanting the incantation;
the medicine-bag, made of an otter skin, in which is preserved the white cowrie shell as the sacred emblem of the cult;
the medicine-man himself, horned to show his superior power;
a funnel-like object, known as a "jugglery," used in legerdemain and other hocus pocus;
7. a woman, signifying the admission of her sex to "the society of the grand medicine";
8. a bar or rest, as at 3; [NOT - 2x lines]
9. the sacred snake-skin medicine bag, which has magic power;
10. another woman; [NOT - note chest & hands]
11. another otter-skin "bag o' tricks," showing that women members are allowed to use it;
12. a female figure, holding a branch [tree = 400] of some sacred plant used in the exorcism of the demon of disease.
Census Roll of an Indian Band
[Pg 72]
As the Indians were all of the same totem, Nagonabe "designated each family by a sign denoting the common name of the chief. Thus 5 denotes a catfish, and the six strokes indicate that the Catfish's family consisted of six individuals; 8 is a beaver skin; 9, a sun; 13, an eagle; 14, a snake; 22, a buffalo; 34, an axe; 35, the medicine-man, and so on." (Lubbock, Origin of Civilisation, p. 47.)
Table of Egyptian Transliteration schemes
Although the system of Egyptian hieroglyphs is very complicated, there are only 24 consonantal phonemes in transliterated text, ordered alphabetically in the sequence:
ꜣ j ꜥ w b p f m n r h ḥ ḫ ẖ z s š q k g t ṯ d ḏ
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