Plate LXXXII represents stone heaps surmounted by buffalo skulls found near the junction of the Yellowstone and Missouri Rivers by Prince Maximilian zu Wied, and described in his Reise in das Innere Nord-America. Coblenz, 1841, II, p. 435. Atlas plate 29. The description by him, as translated in the London edition, is as follows: “From the highest points of this ridge of hills, curious signals are perceived at certain distances from one another, consisting of large stones and granite blocks, piled up by the Assiniboins, on the summits of each of which are placed Buffalo skulls, and which were erected by the Indians, as alleged, for the purpose of attracting the Bison herds, and to have a successful hunt.” [Illustration: BUREAU OF ETHNOLOGY FOURTH ANNUAL REPORT PL. LXXXII BUFFALO-HEAD MONUMENT.] This objective monument is to be compared with the pictographs above, “making buffalo medicine,” frequent in the Dakota Winter Counts. Descriptions of ceremonies in medicine lodges and in the initiation of candidates to secret associations have been published with and without illustrations. The most striking of these are graphic ceremonial charts made by the Indians themselves. Figure 38, on page 86, is connected with this subject, as is also No. 7 of Figure 122, page 205. A good illustration is to be found in Mrs. Eastman’s Dahcotah, or Life and Legends of the Sioux, page 206. Sketches, with descriptions of drawings used in the ceremonials of the Zuñi and Navajo, have been made by Messrs. Cushing and Stevenson and Dr. Matthews, but cannot be published here. Figure 111_a_ was drawn and interpreted by Naumoff, a Kadiak native, in San Francisco, California, in 1882. It represents the ground plan of a Shaman’s lodge with the Shaman curing a sick man. The following is the explanation: [Illustration: FIG. 111_a_. Shaman’s lodge. Alaska.] No. 1. The entrance to the lodge. No. 2. The fire place. No. 3. A. vertical piece of wood upon which is placed a cross-piece, upon each end of which is a lamp. No. 4. The musicians seated upon the raised seats furnishing drumming and music to the movements of the Shaman during his incantations in exorcising the “evil spirit” supposed to have possession of the patient. No. 5. Visitors and friends of the afflicted seated around the walls of the lodge. No. 6. The Shaman represented in making his incantations. No. 7. The patient seated upon the floor of the lodge. No. 8. Represents the Shaman in another stage of the ceremonies, driving out of the patient the “evil being.” No. 9. Another figure of the patient; from his head is seen to issue a line connecting it with No. 10. No. 10. The “evil spirit” causing the sickness. No. 11. The Shaman in the act of driving the “evil being” out of the room. In his hands are sacred objects, his personal fetish, in which the power lies.