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185 to get at the exact status of this matter and we dispersed to hold with Mr. Warren that the totem system is at its best only among the Ojibway or Algic races. Whenever a grave of an Ojibway is found there is sure to be about it somewhere his totem stick with the emblems [?] or [?] well cut of his totem. and if asked for his name. will make his totem On one occasion we asked n Ojibway whose name was "The [?French?] Man." in English. to put his sign or name on an article he had agreed to finish up for us. and he did so. when he brought it in it bore the figure of the "catfish" the totem of a very large and wide spread family On the other hand. we do not find among the Dakota the use of an emblem or figure of an animal to represent a family. but we do find as a matter of fact that if a Dakota is [?known?] by a name significant of an animal and he be asked to make his mark he will draw that animal in the attributed expression of his name. We have pictures drawn by "Standing Bear" who was a prisoner of war. and a leader in the Dakota attack at "Wounded Knee." when asked to give his name he writes "Matonaji" and drew a picture of a "bear standing on his hind legs." No bears were in any of the articles procured from the Dakota country nor in their burial place found any evidence to lead to the conclusion that they knew of or used in any way the totem as it is properly known and used by the Ojibway and we think from the evidence at hand that the Colonels statement is to general and should be confined to the Ojibway or Algic stock. The Dakota does carry a stuffed skin at times of ceremony but it is rather his sacred animal or bird than his totem in the strict sense. And our opinion is that they carry these skins simply to have something in their hand to shake and Jingle when they dance. as we find that. the Beaver. Otter. and Prairie dog. are the skins about always carried. and it cannot be that there are but these three totems if the totem system exists at all.