An anthropomorphic and zoomorphic design showing a shaman dressed as the buffalo and to the left, the figure of a deer with a zig-zag line to the heart. A continuation of the preceding panel.]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>
An anthropomorphic figure of a "Storm Man" showing a cloud over his head and dots for hail. The zig-zag lines indicate thunder and lightning. It clearly indicates a cloud burst. The figure to the right is symbolic and of unknown meaning.]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>
An anthropomorphic design showing two Bird Women, with the one to the right illustrating an elaborate costume.]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>
An anthropomorphic and zoomorphic panel representing men and several mountain sheep and deer. Several symbolic designs are also to be seen.]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>
An anthropomorphic and zoomorphic design, showing several phallic warriors hunting the mountain sheep and deer. Three birds are also to be seen. Four stretched hides, drying may also be seen. The center lower figure resembles the grill or rack over which meat was cooked over a fire.]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>
An anthropomorphic and zoomorphic panel showing a man with a signal blanket before him (left), and another figure below. A bird is shown at the extreme left. To the right is seen a Bird Woman and several figures below. The figure of a deer or elk is also seen. At the extreme right appears part of the figure of a "Storm Man".]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>
An anthropomorphic design of a medicine man or shaman, with the symbolic figure of the thunder bird to the left.]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>
A petroglyph representing four anthropomorphic figures. The upper figure is the "Bird Woman", and the one with the zig-zag lines is a "Storm Man".]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>
This is the Great Panel at Dinwoody. I would like to explain that the complete panel could not be entirely photographed, so two pictures were matched to give the entire story. The photograph in the book "Washakie" is poor because the petroglyph was not chalked. You will noticed two yard sticks in this photograph, but this could not be helped.

I do not agree with the interpretation in "Washakie" so herewith offer my own.

To the left we see a Great Medicine Man who has died. He was a Buffalo Medicine Man, as seen by the horns. Over him stands another medicine man who is praying and mourning the death of this great man. Over the dead man, and also at his feet are piled his earthly belongings which will be buried with him for his future home. A symbol appears over the head of the dead and may signify his spirit. To his right appears the figure of mourning person, possible his wife, with the dots representing tears. Then the large panel to the right depicts the tribe mourning the death of their Great Medicine Men, the chief and women mourners. All arms are raised to the sky and praying to the gods. A meat rack may also be seen along with the grill or rack on which the meat was cooked. At the extreme right is to be seen, a blanket and several bags which were gifts to those who most loudly mourned at the loss of the dead.

This is truly a great picute since it so clearly illustrates a custom which is carried on even today.

This medicine man was no doubt famous and of great value to his tribe, or this picture would not have been recorded.

This anthropomorphic panel is in my opinion one of the finest petroglyphs I have ever seen.


The Great Panel as explained in Grace Raymond Hebard's book, titled "Washakie", page 308.

"In the Dinwoody canyon near the most northwestern boundary line of the Shoshone reservation on the western side of Wind river are found well defined petroglyphs carved on the sheer sides of the colossal rocks of this great canyon. A partial interpretation of these heiroglyphic rock-inscriptions tells the tragic story of famine and hunger, the pictorial designations indicating an act of supplication. At the right of the vertical crevice, women are "encircles" meaning cut-off, or dead. In the record there is no sign of war, thus indicating that death did not come about in that manner. Near the crevice to the right is a small shaman, or priest, or mediator between the world of spirits and the world of men, in the act of supplication before a meat drying rack, two vertical sticks with a bar across the tops which designated plenty. Thus the supplication is for plenty of meat, in this case asking for buffalo meat shown by the large figure of a shaman with buffalo horns. Everything in the rock picture, which is carved, not painted, is in a suppliant attitude, even the warriors are depicted in that condition. The thunder-bird is present, which is the go-between for God and the Indian. A medicine man with buffalo horns is making a zig-zag mystery symbol that is ascending to the sun-god. "This writing, it may be, represents that these people have had or are having a famine or pestilence and they want relief or a supply of sustenance and are asking for it. The chief who has had this writing executed is shown at the right of the crevice, he and his medicine man or shaman are in a suppliant attitude and are asking for buffalo. The tribe, or people, making this rock history is not ascertained through whatever is figured out of this picture centers around the one idea-supplication." This last quotation is from John E. Rees, historian, interpreter of Indian language and Indian petroglyphs from the book "Washakie".]]> http://rightsstatements.org/vocab/NoC-US/1.0/]]>