Ogima, the Ojibwa term for chief, is derived from a root which signifies “above” (Ogidjaii, upon; ogidjina, above; ogidaki, on a hill or mountain, etc.). Ogitchida, a brave, a hero (Otawa, ogida), is probably from the same root.

Sagima, the Ojibwa form of sachem, is from the root sag, which implies a coming forth, or stretching out.  These roots are to be considered in connection with several gestures described under the head of Chief, in EXTRACTS FROM DICTIONARY, infra.

Onijishin, it is good (Ojibwa), originally signifies “it lies level.”  This may be compared with the sign for good, in the Tendoy-Huerito Dialogue, Fig. 309, page 487, and also that for happy, contentment, in the Speech of Kin Ch[=e]-[)e]ss, page 523.

In Klamath the radix lam designates a whirling motion, and appears in the word lama, “to be crazy, mad,” readily correlated with the common gesture for madman and fool, in which the hand is rotated above and near the head.

Evening, in Klamath, is litkhi, from luta, to hang down, meaning the time when the sun hangs down, the gesture for which, described elsewhere in this paper (see Natci’s Narrative, page 503), is executive of the same conception, which is allied to the etymology usually given for eve, even, “the decline of the day.”  These Klamath etymologies have been kindly contributed by Mr. A.S.  Gatschet.

The Very Rev. E. Jacker also communicates a suggestive excursus exegeticus upon the probable gestural origin of the Ojibwa word tibishko, “opposite in space; just so; likewise:” 

“The adverb tibishko (or dibishko) is an offshoot of the root tib (or dib), which in most cases conveys the idea of measuring or weighing, as appears from the following samples:  dibaige, he measures; dibowe, he settles matters by his speech or word, e.g., as a juryman; dibaamage, he pays out; dibakonige, he judges; dibabishkodjige, he weighs; dibamenimo, he restricts himself, e.g., to a certain quantity of food; dibissitchige, he fulfills a promise; dibijigan, a pattern for cutting clothes.

“The original, meaning of tib, however, must be supposed to have been more comprehensive, if we would explain other (apparent) derivatives, such as:  tibi, ’I don’t know where, where to, where from,’ &c.; tibik, night; dibendjige, he is master or owner; titibisse, it rolls (as a ball), it turns (as a wheel); dibaboweigan, the cover of a kettle.  The notion of measuring does not very naturally enter into the ideas expressed by these terms.