W. E. Roth has recorded the significance of basketry designs of the Indians of British Guiana.[43] Some of these designs contain realistic figures, but many of them are geometrical derivatives of zig-zag bands and meandric forms such as occur on coarse twined basketry in many parts of the world. Most of these forms are explained as animals; some identified by their form, others imitating the pattern of the skin or being suggestive of parts of the body. There are also a number of plant representations (figs. 81, 82). In some of these the meaning of the form is readily recognized as in the snake pursuing a frog (fig. 81 _a_) or in the human form (fig. 81 _b_). The body of the snake is represented by a broad meander, its head by a triangle. To the right of the head is the frog. Less evident is the dog shown in fig. 81 _c_. The interpretation of the designs in figs. 81 _d_, _e_ and _f_ and 82 seems quite arbitrary. The meanders fig. 81 _d-f_ represent the wild nutmeg. In _e_ the vertical connecting bar of the double T represents the main branches, the horizontal one the secondary branches. Fig. 82 _a_ is called the centipede, _b_ savanna grass, _c-f_ periwinkles, _g_ butterflies, and the three designs _h-j_ represent snakes. The square in the pattern in the left hand lower corner of _j_ is the head of the snake. [43] W. E. Roth “Introductory Study of Arts, Crafts, and Customs of the Guiana Indians” 38th Annual Report, Bureau of American Ethnology, Washington 1924, pp. 354 et seq. [Illustration: Fig. 82. Basketry patterns from British Guyana; _a_, Centiped; _b_, Savannah grass; _c-f_, Periwinkles; _g_, Butterflies; _h-j_, Snakes.] Ehrenreich was the first to observe the highly developed symbolism of the North American Indians and his observation gave the impetus to the studies of North American art which were largely instituted by the American Museum of Natural History in New York. His observations were made among the Cheyenne, and on account of their importance, they may be quoted here;[44] “Representations of heavenly phenomena are found in their highest development among the agricultural Pueblo tribes, whose whole cult consists essentially in magic performances intended to secure rain. Besides this, geographical motives are used, such as mountains, rivers, trails, camping sites, which are important to the Indians who inhabit the endless prairies. A typical example is found on the ornament taken from a moccasin (fig. 83 _a_) in which a dark blue series of triangles represent mountains, a light blue stripe a river, a red one a trail. A second ornament, also taken, from a moccasin (Fig. 83 _b_) shows a series of tents. Red dots in the triangular tents represent fire. [44] Ethnologisches Notizblatt, vol. II, 1, pp. 27 et seq. (1899). [Illustration: Fig. 83. Designs of the Cheyenne Indians.]