“By reference to the paintings (and writings, to some extent) of such men as Catlin and Stanley, and to the works of Schoolcraft, Matthews, Bourke, and others, you will find that the red-hand symbol was painted on the lodges, sometimes on the clothing and person, and sometimes on the shields of various of the hunter tribes of the plains,–as, for example, of the Ioways, Sauks and Foxes, Sioux, Arickarees, Cheyennes, Arapahos, and Comanches. Precisely what the significance of the symbol was, with these peoples and others like them, I am not able to say, save that in some cases it was connected with war, in others with treaties, and in yet others as expressive of power. There were yet other meanings attached to the sign; but neither the former significances nor these latter were, I take it, as definite or fixed [with the hunter tribes] as with the more advanced and settled tribes of the farther south. “Of these tribes, the typical Pueblos and the peoples more or less directly influenced by them–such as the Jicarillas on the north and east, and the Apaches to the south and west[247]–made frequent use of not only the red-hand symbol, but also of the black-hand symbol. I have seen both, not only in the modern but also in the very ancient pueblos–as those of the Pecos, and those of the great cliff-dweller towns in the Chelly and other canyons. In the Pecos ruins, to give a special example, I copied beautiful hand-paintings and prints from the rafters, as well as from the walls of ordinary dwelling-rooms. Sometimes these paintings were in red, but more often in black. They invariably represented the hands of women, as could be seen by their delicacy and smallness of outline and by their shapeliness. There was, I think, a reason for this, which the following facts will explain. “It was my good fortune to witness, early in the eighties, a ceremonial celebrating the attainment to puberty, or womanhood, of a young girl of the Jicarilla Apaches. The latter people are not to be confounded with the Apaches proper. They are a mixed people, descended not only from the Apaches, but also the Comanches, and in large part also from the Pueblos of the north, the so-called Tañoans of whom the Pecos people were a branch. It was clear from the character of the masks and other paraphernalia used in the ceremonials I witnessed, that the latter were almost, if not quite, wholly derived from the pueblo, rather than from the wilder, ancestry of the Jicarillas who performed them.