Initiation

native american plains

• Blackfoot Lodge Tales DAILY LIFE AND CUSTOMS / DAILY LIFE AND CUSTOMS 1 83 / DAILY LIFE AND CUSTOMS 1S5 / DAILY LIFE AND CUSTOMS 189; lines 7571-7660 confidence: medium

  Girls are instructed to be serious-minded; a father ornaments a buffalo front foot with feathers, tells a daughter not to laugh, and sings while shaking the foot in her face.

  A father tests daughters' ability not to laugh by singing and shaking an ornamented buffalo foot, then gives advice to those with steady characters.

  read in the book →

• Blackfoot Lodge Tales DAILY LIFE AND CUSTOMS / DAILY LIFE AND CUSTOMS 1 83 / DAILY LIFE AND CUSTOMS 1S5 / DAILY LIFE AND CUSTOMS 189; lines 7662-7730 confidence: high

  At the Medicine Lodge, boys gather to see young men count coups; a man uses a bundle of small sticks, discarding one after each brave deed is recounted.

  The boys learn courage and war practice by watching public coup recitations and then secretly following war parties to observe and learn.

  read in the book →

• Blackfoot Lodge Tales DAILY LIFE AND CUSTOMS / DAILY LIFE AND CUSTOMS 1 83 / DAILY LIFE AND CUSTOMS 1S5 / DAILY LIFE AND CUSTOMS 189; lines 7662-7730 confidence: high

  Blackfeet men sometimes go alone to fast and dream for power; only some endure the full four days and nights without food or drink and obtain help, often after a first war journey or when mature.

  Men go alone to dangerous, unfrequented places, abstain for four days and nights, pray and sing, and seek power through a dream encounter.

  read in the book →

• Blackfoot Lodge Tales DAILY LIFE AND CUSTOMS / DAILY LIFE AND CUSTOMS 1 83 / DAILY LIFE AND CUSTOMS 1S5 / DAILY LIFE AND CUSTOMS 189; lines 7662-7730 confidence: medium

  The fasting place should be unfrequented and dangerous: mountain peaks, cliff ledges, lake islands with Under Water People, burial places with ghosts, buffalo trails, or bear country.

  The fasting site must be unfrequented and dangerous, with examples including heights, water, burial places, buffalo trails, and bear country.

  read in the book →

• Blackfoot Lodge Tales HUNTING ., 241 / THE BLACKFOOT IN WAR / THE BLACKFOOT IN WAR 243 / THE BLACKFOOT IN WAR 245; lines 10037-10136 confidence: medium

  Striking the blow is an important life event; a young warrior’s first coup and later coups are remembered and numbered, and warriors recount coups at dances and ceremonies such as the Medicine Lodge.

  The passage says the first coup is a proud event in a young warrior’s life, subsequent coups are numbered, and warriors recount them at dances and religious ceremonies.

  read in the book →

• Blackfoot Lodge Tales I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9 / ORIGIN OF THE MEDICINE PIPE / ORIGIN OF THE MEDICINE PIPE. II 5; lines 5014-5076 confidence: medium

  Thunder says no man can enter his lodge and live, and he rises to strike the man.

  Thunder warns that no man can enter his lodge and live, but the man survives and overcomes Thunder using the raven wing and elk-horn arrow.

  read in the book →

• Blackfoot Lodge Tales INDEX / INDEX / INDEX / INDEX; lines 13308-13440 confidence: medium

  Index entry: “Self-torturings in Medicine Lodge,” page reference 267.

  The index entry Self-torturings in Medicine Lodge points to bodily ordeal in a ritual setting.

  read in the book →

• Blackfoot Lodge Tales ORIGIN OF THE MEDICINE PIPE / ORIGIN OF THE MEDICINE PIPE. II 5 / THE BEAVER MEDICINE / THE BEAVER MEDICINE IIQ; lines 5156-5237 confidence: high

  While asleep, Api-kunni dreams that a very large beaver invites him into its house and promises help; he follows and awakens inside opposite a large white beaver almost as big as a man.

  The large white beaver hosts Api-kunni, calls him son, provides for him, and teaches him the beavers’ songs, ways, and many strange things before letting him go.

  read in the book →

• Blackfoot Lodge Tales SCARFACE 95 / SCARFACE 97 / SCARFACE 99 / SCARFACE 103; lines 4671-4723 confidence: medium

  The bull husband says that the one they trampled to death is alive again and that they will teach their dance and song.

  The bull husband teaches the dance, song, and medicine; the man later teaches chosen young men, and the passage states this was the beginning of the I-kun-uh'-kah-tsi.

  read in the book →

• Blackfoot Lodge Tales SCARFACE 97 / SCARFACE 99 / SCARFACE 103 / I08 STORIES OF ANCIENT TIMES; lines 4726-4770 confidence: low

  The young man tells them to move to the lodges the next day and not to be afraid, even if they see strange things, because all will be friends.

  The young man instructs the household to move to his lodges, not to fear strange things, and observe a specific rule about not touching arrows.

  read in the book →

• Blackfoot Lodge Tales SCARFACE 99 / SCARFACE 103 / I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9; lines 4773-4882 confidence: high

  The Raven chief takes a feathered stick with a raven skin from a parfleche sack, says they are Raven carriers, praises the Raven, sings and dances, gives the stick, and tells the recipient to return home, call a council, choose persons, teach the song and dance, and give them the medicine forever.

  The Raven chief instructs the recipient to return to his people, call chiefs and wise old men, choose persons, teach the song and dance, and give them the medicine forever; the Kit-fox chief gives similar teaching instructions.

  read in the book →

• Blackfoot Lodge Tales SCARFACE 99 / SCARFACE 103 / I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9; lines 4884-4930 confidence: high

  The man and family move camp, receive food gifts from women, eventually join the main camp, and the man calls chiefs to feast, tells what he saw, shows the medicines, and teaches chosen young men songs and dances for their bands.

  After the man returns, chiefs choose young men for different bands, and the man teaches them the songs and dances and gives each band its medicine.

  read in the book →

• Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4361-4485 confidence: high

  Morning Star runs toward the water; Scarface follows, kills every bird with his spear, and the young men bring home the birds' heads; the Moon calls Scarface her son and the Sun offers to do something for him.

  Scarface kills the birds that endangered Morning Star; the Sun then asks what he can do for Scarface, and grants him the girl.

  read in the book →

• Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4361-4485 confidence: medium

  The Moon tells Scarface not to let Morning Star hunt near the big water, the home of great birds with long sharp bills that kill people and have killed her other sons.

  The Moon warns against the big water where man-killing birds live; Morning Star goes there anyway, and Scarface kills the birds with a spear.

  read in the book →

• Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4487-4541 confidence: high

  The Sun says the brain is better than the heart, teaches Scarface about making the Medicine Lodge, and removes his scar by rubbing powerful medicine on his face.

  The Sun tells Scarface everything about making the Medicine Lodge and frames the teaching with a statement about brain and heart.

  read in the book →

• Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4487-4541 confidence: medium

  The Sun says the brain is better than the heart, teaches Scarface about making the Medicine Lodge, and removes his scar by rubbing powerful medicine on his face.

  The Sun applies powerful medicine to Scarface's face, causing the scar to disappear before Scarface's return.

  read in the book →

• Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4487-4541 confidence: high

  The person throws off his robe, showing beautiful clothes and strange-made weapons; the people recognize him as the scarface poor young man, now without his scar and no longer poor.

  The camp recognizes the formerly poor Scarface young man after he returns with beautiful clothing, strange weapons, and his scar gone.

  read in the book →

• Blackfoot Lodge Tales STORIES OF ANCIENT TIMES / SCARFACE / SCARFACE 95 / SCARFACE 97; lines 4265-4358 confidence: low

  Scarface follows the trail and sees a war shirt, shield, bow, and arrows lying in it; he admires them but does not touch them and walks carefully around them.

  Scarface sees attractive weapons lying in the trail, does not touch them, and is then questioned by the young man about whether he saw and touched them.

  read in the book →

• Blackfoot Lodge Tales THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29; lines 5530-5614 confidence: medium

  A ghost warns that the man has come to a fearful place where no person has been before; the chief ghost says he must stay four nights, will see his wife, and may die there if careless.

  The man must endure fearful sights, remain four nights, keep his eyes closed on the return, and undergo thorough sweat-house cleansing to survive contact with ghosts.

  read in the book →

• Blackfoot Lodge Tales THE STORY OF THE THREE TRIBES / SOCIAL ORGANIZATION 211 / SOCIAL ORGANIZATION 219 / SOCIAL ORGANIZATION 221; lines 8989-9093 confidence: medium

  The passage lists Pi-kun'-i societies in order from boyhood to old age, including Little Birds, Pigeons, Mosquitoes, Braves, All Crazy Dogs, Raven Bearers, Dogs, Tails, Horns, Kit-foxes, Catchers or Soldiers, and Bulls, with brief status notes.

  The societies are listed from boyhood to old age, and membership changes occur through ceremonies and transfer of rights.

  read in the book →

• Blackfoot Lodge Tales THE STORY OF THE THREE TRIBES / SOCIAL ORGANIZATION 211 / SOCIAL ORGANIZATION 219 / SOCIAL ORGANIZATION 221; lines 8989-9093 confidence: medium

  Membership changes were made in spring after the grass started; several lodge coverings were stretched over poles to create one very large lodge where the ceremonies took place.

  Membership changes are made in spring after the grass starts, and ceremonies take place in a very large lodge made from multiple lodge coverings.

  read in the book →

• Blackfoot Lodge Tales THE WOLF-MAN 79 / THE FAST RUNNERS / TWO WAR TRAILS / TWO WAR TRAILS 83; lines 3766-3844 confidence: high

  When the party charges the Crees, the boy charges too, takes the lead because he has the best horse, and continues singing his war song.

  The passage explicitly identifies the event as the young man's first war path and links his successful combat actions to a subsequent change of name.

  read in the book →

• Blackfoot Lodge Tales THE WOLF-MAN 79 / THE FAST RUNNERS / TWO WAR TRAILS / TWO WAR TRAILS 83; lines 3766-3844 confidence: high

  Screech Owl dismounts, removes his clothes, puts on his father's war plume, rides around singing his father's war song, and is criticized by older warriors who tell him to stay behind.

  Older warriors mock or dismiss the boy and tell him to stay behind, but he leads the charge and performs the decisive actions against the three Crees.

  read in the book →

• Blackfoot Lodge Tales THE WOLF-MAN 79 / THE FAST RUNNERS / TWO WAR TRAILS / TWO WAR TRAILS 83; lines 3766-3844 confidence: medium

  The Blackfeet are surprised by the young man's deeds; the leader decides to return to camp, and after the journey the young man's name is changed from A'-tsi-tsi to E-kus'-kini, Low Horn; the passage calls it his first war path.

  After returning from the war journey, the young man's name is changed from A'-tsi-tsi to E-kus'-kini, Low Horn, and his later reputation is tied to great deeds.

  read in the book →

• Blackfoot Lodge Tales THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE; lines 5454-5527 confidence: high

  Traveling toward the Sand Hills, the man dreams on the fourth night of a little lodge and an old woman. She says she saw his wife pass, directs him to another old woman by a far butte, and says the ghosts' camp lies beyond the next butte.

  The man receives directions through dreams, is told the journey is hard, receives instructions, and is given a medicine bundle to help him.

  read in the book →

• Blackfoot Lodge Tales THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE; lines 5454-5527 confidence: medium

  The second old woman says she will try to bring relations from the ghosts' camp. If he returns with them, he must keep his eyes shut; if he opens them and looks around, he will die and not come back. She also warns of questioning at a big lodge, fearful noises, and strange terrible sights.

  The old woman warns of questioning at a big lodge, fearful noises, strange terrible things, and the need not to be afraid; the ghosts begin to scare him after he answers.

  read in the book →

• Blackfoot Lodge Tales THE BLACKFOOT IN WAR / THE BLACKFOOT IN WAR 243 / THE BLACKFOOT IN WAR 245 / THE BLACKPOOT IN WAR 249; lines 10206-10302 confidence: medium

  Just before setting out, the war party sings the 'peeling a stick song,' identified as a wolf song, builds a sweat lodge, enters it with an old medicine-pipe man, fills the pipe, and asks him to pray for luck and success.

  Before setting out, the war party sings, enters the sweat lodge, undergoes heat and perspiration, self-cuts, and plunges in the river.

  read in the book →

• Blackfoot Lodge Tales THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29 / ORIGIN OF THE WORM PIPE I3I; lines 5617-5647 confidence: medium

  Near camp, the woman goes ahead, sits on a butte, tells approaching people not to come nearer, and directs them to have her mother and relations build a lodge away from camp and a nearby sweat house.

  Before friends and relations enter, the man and wife use a separate lodge and sweat house, burn sweet grass, and purify their clothing and the Worm Pipe.

  read in the book →

• Blackfoot Lodge Tales THE LOST CHILDREN / THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53 / THE LOST CHILDREN 57; lines 2774-2853 confidence: medium

  The girl sits near the corral with her head covered, hears animals running, looks from excitement and hunger, sees only her brother, asks forgiveness, and covers her head again.

  The girl undergoes repeated attempts to remain covered and not look while hearing threatening animal movement, and the successful attempt leads immediately to meat and satisfaction.

  read in the book →

• Blackfoot Lodge Tales THE WOLF-MAN / THE WOLF-MAN 79 / THE FAST RUNNERS / TWO WAR TRAILS; lines 3732-3763 confidence: medium

  Screech Owl is introduced as a lonely boy in the Blood camp who goes off alone, stays out overnight, prays to birds and animals for help becoming a warrior, and avoids paint.

  Screech Owl separates himself from ordinary camp life and prays to birds and animals for pity and help, explicitly saying he wants to become a warrior.

  read in the book →

• Blackfoot Lodge Tales THE WOLF-MAN / THE WOLF-MAN 79 / THE FAST RUNNERS / TWO WAR TRAILS; lines 3732-3763 confidence: medium

  At about fourteen, Screech Owl asks his father to let him join a large Blackfeet war party going against the Crees and Assinaboines; his father agrees, and he joins.

  A fourteen-year-old joins his first described war party with his father's permission and receives a horse, a selected weapon, and a thunder bird feather headdress linked to the father's medicine.

  read in the book →

• Gros Ventre Myths and Tales ANTHROPOLOGICAL PAPERS / OF THE / GROS VENTRE MYTHS AND TALES. / CONTENTS.; lines 212-471 confidence: low

  Later contents entries include The Cave of the Buffalo, The Woman and the Black Dog, betrayal-related titles, The Bad Wife, The Man who acquired Invulnerability, The Man who recaptured his Wife, The Woman who married the Snake Indian, and The Woman who revenged her Brothers.

  The contents include The Man who acquired Invulnerability.

  read in the book →

• Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

  An old man is mistreated by his son-in-law; a clot of blood becomes a child in a kettle, is swung around the tent, grows into Clotted-Blood, and kills the son-in-law.

  The child is swung on four sides of the tent and becomes a young man.

  read in the book →

• Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: high

  Clotted-Blood is given dangerous son-in-law tasks involving the morning star, bears, thunder-bird feathers, bulls, a falling cliff, and water, then kills the attacking father-in-law.

  A man accepts young men as sons-in-law and gives dangerous tasks; Clotted-Blood completes tasks involving celestial objects, bears, thunder-birds, bulls, a falling cliff, and water-monsters.

  read in the book →

• Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4335-4383 confidence: high

  Tale 50: after two brothers are killed, their sister mourns, fasts on a mountain, receives power from thunder, kills one of the killers, flees with her husband, drives off four attacks, and then stops fighting.

  The woman goes to a mountain, fasts, receives power from thunder, and then successfully takes revenge and defends the camp.

  read in the book →

• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1929-1992 confidence: high

  Clotted-Blood is warned that the chief gives his daughter to visitors and then sends them on lethal errands; the chief summons him and wants him as son-in-law.

  The passage states that the chief gives his daughter to visiting men and then asks them to do something that will kill them; Clotted-Blood receives the daughter and is sent on successive hazardous tasks.

  read in the book →

• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2226-2287 confidence: high

  The boy is told to climb on the first-finding Bull and hold his mane; the Bulls then determine that he eats buffalo, kill a cow with their horns, and tell him to use a sharp broken stone for cutting.

  The Buffalo-bulls instruct the boy in cutting meat, making a bow and arrows, using sinew, feathers, and flint, and then killing his own game.

  read in the book →

• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2289-2332 confidence: medium

  One of the Seven Bulls says it is time for the young man to go to his own people: they raised him, he is a man, they cannot change him into a buffalo, and he should go to his father and mother.

  The Seven Bulls tell the young man that they have raised him, that he is a man, and that it is time to go to his own people, father, and mother.

  read in the book →

• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3724-3799 confidence: high

  The woman's husband pleads with her not to kill herself; she asks for a horse, goes to a high mountain, leaves her moccasins, fasts and sleeps four nights, and receives a short spear and instructions from thunder.

  The bereaved woman ascends a high mountain, fasts and sleeps there for four nights, and receives a spear and instructions from thunder.

  read in the book →

• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3724-3799 confidence: medium

  The woman's husband pleads with her not to kill herself; she asks for a horse, goes to a high mountain, leaves her moccasins, fasts and sleeps four nights, and receives a short spear and instructions from thunder.

  After receiving thunder's instructions, the woman enters a sweat-house alone, drinks from the stream, and then announces she will kill an enemy.

  read in the book →

• Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 1008-1096 confidence: medium

  The passage says Blackfoot myths are not restricted by season, select audience, or gender, unlike some Arapaho, Cheyenne, and Dakota myths; however, people not versed in a ritual may be reluctant to narrate the myth of its origin because of propriety around medicines.

  The passage states that people not versed in a ritual are often reluctant to narrate the myth accounting for its origin because it is improper to speak in detail of medicines concerning which they are not versed.

  read in the book →

• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2395-2490 confidence: medium

  The mother puts up the new lodge and makes a sweat-house; Smart-Crow wears running-fisher skin, paints his face, removes clothing, covers the sweat-house with the lodge skin for purification, then paints his family and arranges the lodge.

  The new lodge is purified with the sweat-house, Smart-Crow paints his family, and he teaches smudge practice and two seven-songs.

  read in the book →

• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2492-2586 confidence: medium

  The chief, who has two beautiful daughters, announces that young men will shoot at a prairie chicken on a tall tree and that the first to hit it will receive his eldest daughter as wife.

  Beaver is mocked as dirty and disgraceful but enters the chief's contest and hits the bird that determines who receives the chief's eldest daughter as wife.

  read in the book →

• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3278-3374 confidence: high

  Morning Star wants Scar-Face as a companion; Sun tells him to make a sweat-house. Sun enters with a brass-like metal disk at the back of his head, wipes it, brings both boys in, and when light is let in the boys look alike.

  Sun orders a sweat-house, uses the brass-like disk, brings Morning Star and Scar-Face inside, and the boys emerge looking alike.

  read in the book →

• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3376-3471 confidence: high

  Scar-Face says cranes attacked him and he killed them; Sun asks for the heads as proof, then gives him shirt and leggings, paints seven black stripes, and sings songs for the clothes.

  Scar-Face’s killing of cranes or swans is the act that leads Sun or Morning Star to recognize him, reward him, or admit him to the celestial household.

  read in the book →

• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3376-3471 confidence: high

  Morning Star brings Scar-Face to Sun’s house, intercedes for him, burns incense over him, and Sun puts him through the sweat-house four times; Scar-Face’s scar is gone and he looks like Morning Star.

  In the Piegan variant, incense and four sweat-house passages precede Scar-Face’s scar disappearing and his appearance becoming like Morning Star.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3859-3962 confidence: high

  After four nights of singing, the beaver-bundle is given to the man, and Sun says the people shall always have it.

  The passage explicitly frames both versions as origins of beaver-medicine, with instructions, songs, bundle transfer, and prescribed rites.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3964-4066 confidence: high

  Beaver comes from the lake, asks that the lodge be purified with a smudge, enters, smokes, sings for bird and animal skins, and the man gives them; the man learns the songs and associated skins of beaver-medicine.

  Beaver or Beavers provide songs, ritual directions, medicine-associated skins, a bundle, and power to human recipients.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3964-4066 confidence: high

  In a dream, Beavers address the husband, saying he has the bundle and medicine things and must learn the songs and how to paint; they teach songs, bundle opening, painting, and ceremonial directions.

  The North Piegan husband learns songs, bundle opening, painting, and ceremony directions through dreams, and later dreams provide rules and objects for sun-dance use.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3964-4066 confidence: medium

  Beaver comes from the lake, asks that the lodge be purified with a smudge, enters, smokes, sings for bird and animal skins, and the man gives them; the man learns the songs and associated skins of beaver-medicine.

  Beaver requests a smudge before entering the lodge, and the wife later burns incense near the bundle given by the Beavers.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4068-4170 confidence: medium

  A man finds the old woman and boy on the bank; she requires four sweat-houses, enters them, and sand and lake-grass are found in each to remove sand from her body.

  The old woman must pass through four sweat-houses, which remove sand and lake-grass from her body.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4172-4252 confidence: high

  A Crow Indian whose son was killed in war mourns, takes his lodge to the mountains, sleeps ten nights seeking dream power for revenge, and dreams of drumming, singing, and a man inviting him to a dance.

  The mourner withdraws to the mountains, sleeps repeatedly, receives a dream with ritual instruction, and returns with a medicine practice.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4254-4352 confidence: medium

  Scabby-Round-Robe and his chum follow the war-party despite being driven back; Scabby-Round-Robe carries a stick from the Beavers.

  Scabby-Round-Robe and his chum are ordered back, but he persists, crosses the river, kills the enemy chief, returns with the trophy, and receives public and social rewards.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4254-4352 confidence: high

  The Elk-Woman section says a medicine-bonnet was given to a woman camping near the Mountains; while her husband was away she heard an Elk whistling in the woods.

  The man tells the woman he is the Elk she heard, asks her to go away with him, promises medicine, and explains the ceremony.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4254-4352 confidence: high

  A man comes to the woman's lodge, says he is the Elk she heard, promises medicine if she goes with him, and in the brush explains the ceremony while calling animals to help give her power.

  The Elk-man calls animals to give the woman power; Crane, Buffalo, and other animals contribute parts used on the medicine-bonnet, and each sings a song.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4354-4474 confidence: high

  The song addresses Weasel-Woman, tells her she must take the singer, says it is powerful and that its sitting place is powerful; she sees the object in the broken place is the source of the song but does not yet know what it is.

  The buffalo-rock sings to Weasel-Woman, instructs her how to approach and take it, teaches songs and ceremonial procedure, and tells her to undergo four nights outside.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4476-4599 confidence: medium

  A young unmarried man chosen to lead buffalo over the drive is seated at the head of the lodge, painted, fed first, taught the driving song, and told to sing it four times and stand at the declivity.

  The young buffalo driver is painted and taught what song to sing, how many times to sing it, and where to stand at the drive.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4715-4842 confidence: medium

  A man fasts and sleeps on a mountain-top for four days, hears the Seven Stars' song, sees the smallest star become a person, and receives a medicine-pipe.

  One man fasts and sleeps on a mountain before receiving a pipe, while another sleeps on a raft, dreams of Mink, closes his eyes, and enters an underwater lodge before receiving power and instruction.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4715-4842 confidence: high

  Man-with-a-Woman-Inside-of-Him goes to deep Round Lake, sleeps on a raft blown far from shore, dreams of Mink inviting him to his father's lodge, hears drumming under the water, shuts his eyes, and finds himself under water in a lodge.

  The man is brought under water into Otter's lodge, where Otter sings, makes a smudge, transfers skins, and the man learns songs and bundle handling.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4715-4842 confidence: medium

  During a camp move with dog-travois, a boy falls off and is not found by his mother; Bear hears him crying, takes him to a cave, and the cave is painted like a tent with Bear's figure, hind-feet, and wings.

  The lost boy is taken by Bear, fed through winter, grows rapidly, receives Bear's name and medicine, and returns with invulnerability.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4844-4962 confidence: medium

  Two men see a lodge on the river bottom; one dives down and enters, finding no water inside and much medicine hanging up. Later he enters another underwater lodge, is taught the whole ceremony, gathers medicine, and paints the black-and-yellow buffalo-lodges, called the most powerful painted lodges.

  A man dives below the water, enters lodges where no water is inside, sees medicine, and is taught the ceremony that begins the black-and-yellow buffalo-lodges.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4844-4962 confidence: high

  The man paints the Horse-Lodge as the White Mare directs, including horse images, stars, earth, hills, and fallen stars; inside, she teaches songs and ritual; the lodge and ritual are transferred through Piegan, Blood, Northern Blackfoot, and Piegan owners, with ten horses given at one transfer.

  The Horse-Lodge includes prescribed paintings, songs, ritual, successive transfers, and a payment of ten horses at one transfer.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4844-4962 confidence: medium

  A mixed-blood Sarcee hunter is caught in a blizzard, loses direction, finds a warm bear den, hears a Bear growl, and prays; a young male Bear pities him, asks the father not to harm him, and is told to give him some power first.

  The nearly frozen hunter enters a bear den that becomes a lodge-like space, is spared by Bears, seated as a guest, and begins receiving the young Bear's power and knife ritual.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4964-5106 confidence: high

  The Bear handles the knife in smoke, sings that the ground is holy or medicine, makes bear sounds, applies red and black bear-face paint, and prepares claws or paw-like regalia.

  The recipient undergoes ritual painting, bear regalia, thorns, directional striking, instructions, and a seven-day sleep in timber before using the medicine in warfare.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5109-5219 confidence: medium

  With only bones remaining, the buffalo become painted, finely dressed people with seven drums and medicine things; they sing for buffalo to come to life and cover the skeleton with dirt and grass.

  The buffalo people use seven drums, medicine things, songs, dirt, grass, hooking, pawing, and a procession around the restored woman.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5311-5432 confidence: medium

  The boy sings while the shield is brought in, puts it on, rolls in dust while grunting like a buffalo, shakes himself, and a storm follows that spares the shield lodge while overturning other lodges.

  The shield's power is manifested through set actions involving song, wearing or taking up the shield, buffalo-like rolling and grunting, dust, and subsequent storm or battle effects.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5311-5432 confidence: medium

  A man sees a buffalo-calf in a broad eagle nest atop a tall tree, sleeps below seeking power, wakes in the nest, holds young eagles, and hears the female eagle ask that he be helped; the male eagle knocks calves from the nest and becomes a person.

  The eagles give the man songs, charm instructions, and long life after he pities their young and refuses lethal power; the pigeons or turtle-doves give a mourner a society through speech and dance.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5311-5432 confidence: medium

  Changes-His-Camp, an old Piegan mourning a son killed on the war-path, goes to a high hill with many pigeons or turtle-doves; the birds say they will give him a society, predict revenge against three Crow Indians, dance, show him the whole thing, and he starts the Pigeons.

  The pigeons or turtle-doves tell the mourning man that they will give him a society, dance and show him the whole thing, and he starts the Pigeons when he returns.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5985-6076 confidence: medium

  The father rubs himself with buffalo-wallow filth, approaches dancing buffalo, meets his calf-son, and is told the buffalo chief will require him to identify the child among calves; the first sign is the raised tail.

  The buffalo chief requires the father to identify the child four times before he can have him; failure in the last test leads to death by trampling.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6078-6176 confidence: medium

  The old bull has a bone fragment found, makes a sweat-house, restores the man to life, and says the man and family will receive power, head-dresses, songs, and crooked sticks.

  The old bull grants ritual powers and objects; the passage links the restored man and his wife to society origins, and the North Piegan version ends with dream-given buffalo power and the origin of the Horn Society.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6078-6176 confidence: medium

  They travel four nights and four days; on the fourth night, the Calf, Black-Crow, and the Cow dream that the buffalo give them power with the sticks.

  After the journey, the Calf, Black-Crow, and the Cow dream that the buffalo give them power with the sticks.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6178-6269 confidence: medium

  Two men traveling alone on the war-path come to a prairie-dog town; the prairie dogs stand up and then retreat into their holes as the men approach.

  The two men pass from a prairie-dog town into a lodge where the Kit-Fox Society is assembled and a Kit-Fox man teaches the ceremony; the passage explicitly says this is how the men learned it.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6178-6269 confidence: medium

  Chief-Speaking's wife, who found the buffalo-rock, tells him to take the rock and sleep on the buffalo-drive hill because another dream will come and he can handle medicine better as a man.

  Chief-Speaking is instructed to sleep on a buffalo-drive hill with the buffalo-rock, sees a procession from the sun after seven days, and then organizes the Catchers Society.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6271-6367 confidence: low

  The young man finds the four buffalo-bulls that adopted him. They tell him of a big buffalo cave near the mountains, another country where buffalo live in lodges and become like human beings inside, and they warn him about their jealous chief, a strong medicine-man.

  The young man is taken by adoptive buffalo fathers into the buffalo cave, learns its social order, survives conflict, becomes chief, and returns with medicine-man status recognized by his people.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6565-6657 confidence: medium

  The chief summons the people, tells them to give gifts to his daughter by throwing them into the water, and the girl later comes out of the water and invites one friend and another woman to go down with her.

  Two women enter the water under instruction, hold a black rock, keep their eyes shut until a spoken signal, arrive dry in a lodge, and receive a medicine-song and ritual rule.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6940-7026 confidence: medium

  Eagle-Bull offers eagles and transfers power, instructing Spider to use coyote bait, orient it toward sun and north, sing his song, stand on the south side, and call wolf, ravens, crows, magpie, eagle, and other birds to eat and smoke; Spider catches many eagles.

  The eagle-catching procedure includes prescribed coyote bait, placement toward sun and north, standing on the south side, singing a song, and inviting named animals and birds to eat and smoke.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7200-7290 confidence: high

  Bear-Moccasin says he has powerful dreams, asks Chief-Old-Man's help, lays down a robe as the same as himself, instructs him how to paint the body and cover it, and teaches use of the pipe, bear-claw, and songs.

  Bear-Moccasin teaches Chief-Old-Man ritual use of paint, robe, pipe, bear-claw, and songs; after Bear-Moccasin shoots himself, Chief-Old-Man follows the instructions and Bear-Moccasin comes to life.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7571-7664 confidence: low

  The snake-man sends the woman home with medicine and restrictions, requires food when she passes his place, and she returns through a sweat-house where water is found afterward.

  On returning from below, the woman requests a sweat-house outside the camp, enters it, and water is noticed inside after she leaves.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: high

  The revived man picks up a small bell, says they will dance, leads dancers in a circle, keeps time with the bell, sings songs learned in the land of the dead, and prays for the people.

  Both the first revived man and the Kutenai husband are associated with dancing, songs, prayer, and restoration from death.

  read in the book →

• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7951-8047 confidence: medium

  After sleep, the revived man says he knows about power; the men hunt and bring home much meat; the dance is named the Black-Tail Deer-Dance.

  The Black-Tail Deer-Dance is performed before hunting, and dancers are said to dream where game is to be found.

  read in the book →

• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: high

  Water-youths help the boy, warning that Pa'-n-dzo'avits wants to eat him and that fire will frighten the monster; they push his boat ashore, place him in a pine tree, and throw the monster back into the water.

  The Water-youths guide the boy through successive threats: Pa'-n-dzo'avits, cactus fields, rattlesnakes, Dzoavits, a powerful mouse, and the Owl-people.

  read in the book →

• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: medium

  In Dzoavits' country the boy is told not to laugh and to stand straight like a stick; Dzoavits tickles him, but the boy does not stir, and the giant goes away.

  The boy is warned not to laugh and to stand like a stick while Dzoavits tickles him; his stillness prevents harm.

  read in the book →

• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: medium

  The boy leaves a rabbit skin with his mother as a life-token, goes toward the mountains and burning earth, and loses first one foot and then the other while trying to cross red-hot ground.

  The boy's feet burn off during repeated attempts to cross the red-hot ground toward his grandfather.

  read in the book →

• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15192-15332 confidence: medium

  The boy approaches a Chief with five daughters and five horses; the Chief laughs but agrees to race. Wagers include a race-horse, the boy's gold, and Coyote's bow and arrows. The boy's little horse wins the first race, and Coyote takes the Chief's horse.

  The poor orphan repeatedly wins races and tasks imposed by the Chief; the final promised reward is to become Chief and receive the Chief's property.

  read in the book →

• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15192-15332 confidence: medium

  The Chief proposes a contest of riding through fire. The boy is afraid, but his horse says he will not be hurt. The boy rides through the flames unburnt; the Chief's horse falls and burns to death.

  The boy rides through flames without being burned after his horse assures him he will not be hurt, while the Chief's horse dies in the same trial.

  read in the book →

• Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11261-11353 confidence: high

  "the desire to secure power by the aid of dreams, visions and tutelary helpers"; a seeker goes into the mountains at night and sees a light representing expected medicine.

  The passage describes seeking supernatural power through dreams, visions, mountain vigils, fasting, prayer, and the acquisition of a helper or medicine.

  read in the book →

• Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11261-11353 confidence: high

  Culin's account says a medicine-man goes to the mountains to fast and pray; eagle, bear, and badger appear and give talon or claw tokens granting command over powers of air, earth, and under the earth; the tokens are strung on a neck cord.

  After mountain fasting and prayer, eagle, bear, and badger give talon or claw tokens that command powers of air, earth, and under-earth.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1074-1181 confidence: medium

  Cl'rape' is slow, sleepy, and lean; he reports that a person said his upper body had been blackened and offered to the Sun; Old-Man-Coyote prescribes a sweatlodge of ten sticks and sweet sagebrush treatment, after which Cl'rape' becomes well and is told to give presents to his father's clansmen.

  Old-Man-Coyote gives specific sweatlodge and sweet sagebrush instructions that cure Cl'rape'; the narrator says ancient people saw the first sweatlodge in vision and that the present form is the same.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1139-1246 confidence: medium

  Old-Man-Coyote orders Cl'rape' about; Cl'rape' reports a person saying his upper body was blackened and offered to the Sun; Old-Man-Coyote instructs him to make a ten-stick sweatlodge, lie on sweet sagebrush, and switch himself; Cl'rape' does so and gets well.

  Old-Man-Coyote prescribes a ten-stick sweatlodge with sweet sagebrush for Cl'rape's condition, and the narrator states that ancient fasters and dreamers saw the first sweatlodge again and that present sweatlodges remain the same.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1591-1701 confidence: medium

  The speakers discuss medicines: wishes are given to Indians along with presents to the Sun, sweatlodge, and Tobacco; people going out for visions receive future reward when their tears fall on the ground.

  Medicines are linked with wishes and presents to the Sun, sweatlodge, and Tobacco; tears shed during vision-seeking are said to bring later reward and prosperity.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 920-1035 confidence: medium

  A poor boy goes out to fast; the Sun adopts him, and the narrative then turns to the organization of the Tobacco dance.

  A poor boy fasts and is adopted by the Sun, after which the narrative is said to enter the organization of the Tobacco dance.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13922-14018 confidence: medium

  "the Sun and the Morningstar had adopted them"

  The Sun and Morningstar adopt the two boys in secret, and later the Sioux father says they are grown up and have medicine.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14212-14305 confidence: medium

  A young Crow mourns and has a vision; he gives instructions about crooked-horned deer, and two such deer are skinned and tanned to make him a red-painted suit. He has a spear.

  The young Crow mourns and has a vision, then uses medicine associated with red-painted crooked-horned deer skins, a spear, and battle success against the Shoshoni.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14402-14506 confidence: medium

  Humpback reaches the Crow camp and reports events involving Size-of-iron; Holds-the-tail's little girl hears and cries to Holds-the-tail, who grieves, cuts his hair for a feather, eats little, and prepares for a Sun Dance.

  Holds-the-tail's grief leads to hair cutting, Sun Dance preparations, ritual attire, singing, four days of dancing, and fasting.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14443-14539 confidence: medium

  The female eagle approaches the stranded boy, says her young will later take him down, brings deer, and tells him to put meat in the sun, where it cooks and he eats.

  The female eagle feeds the stranded boy, has her young grow alongside him, gives him painted arrows, carries him back to his mother, and the boy is later called a medicineman.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14508-14604 confidence: high

  The boy remains at the eagle nest. A female eagle approaches, tells him her young will take him down when grown, brings young deer, and the boy cooks pieces of meat in the sun and feels well after eating.

  The female eagle feeds the stranded boy, raises her young near him, prepares his return, makes arrows, and carries him back to his mother.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14508-14604 confidence: medium

  The eagle's young grow and practice flying. The eagle says they will go over the camp four times and take the boy down, but they are too weak; she makes him prepare four sticks, paints arrows white, yellow, and red, carries him herself, and reunites him with his mother.

  The eagle directs the boy to make and receive painted arrows and tells him he may kill or trouble the person who harmed him; he later kills the stepfather with a white arrow.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14634-14725 confidence: medium

  The mountain sheep tell the boy to ride on them and carry him downward by ledges to a small island surrounded by water.

  Mountain sheep carry the boy down successive ledges to the island where he meets the old patron and receives a name and powers.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14634-14725 confidence: high

  The old man says all animals are his children, gives the boy the name Big-iron, names and claims Big Mountain-Sheep River, gives it to the boy, and asks for offerings after death.

  The old man says all animals are his children, declares the boy his child, gives him the name Big-iron, provides a warclub-stone, and gives instructions for his return and marriage.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14699-14790 confidence: high

  The mountain-sheep say the boy’s father sent them, tell him to ride and hold on, dive down successive ledges, and leave him on a small island surrounded by water.

  The boy is rescued after being thrown from a cliff, taken to an extraordinary elder, given a name, instructions, power objects, animal kinship, and a future life pattern.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14927-15023 confidence: high

  Spotted-rabbit tends horses, stays silent, gives away three horses for war clothes to become a Crazy Dog, obtains distinctive dress and equipment, names his altered gun Wolf-arm, tells an elder clansman his intent, and is instructed to wait outside camp near the foot of the mountain; he hides by a shaded tree and brings a best horse.

  Spotted-rabbit gives away three horses for war clothes, assembles distinctive Crazy Dog dress and equipment, names an altered gun, and follows an elder clansman's instructions to wait outside camp near the mountain.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14992-15088 confidence: medium

  Spotted-rabbit is described as exceptionally good-looking and wealthy in horses; his father is killed in war; his widowed mother gives away property, wounds herself, walks barefoot with a cane, cries among the camp, and the people cry with her.

  After his father is killed and his mother mourns publicly, Spotted-rabbit gives horses for war clothing, says he will be a Crazy Dog because his father died, and withdraws outside the camp under an elder clansman’s direction.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 15026-15118 confidence: medium

  Spotted-rabbit’s clansman has him bathe, grooms him with a buffalo tongue and porcupine tail brush, dresses him, fixes his hair, paints his face, prepares his horse with bridle, chains, and ornaments, and tests him in the woods.

  Spotted-rabbit is prepared with bathing, grooming, dress, painted face, horse ornamentation, song instruction, rehearsal, and public recognition as a Crazy Dog.

  read in the book →

• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 15091-15183 confidence: high

  Spotted-rabbit's clansman brings the horse, has him bathe, combs and arranges his hair, dresses and paints him, and ornaments the horse.

  Spotted-rabbit is ritually prepared, taught songs, practices, enters camp, and is publicly identified as a Crazy Dog.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10004-10098 confidence: medium

  Hii'ara'wic follows a bull elk; it becomes an elk-hide-blanketed young man with a flute, summons female animals, identifies a white sheep as the desired girl, makes medicine, and gives coup-taking instructions.

  The elk-man tells Hii'ara'wic to strike coups before approaching the girl; the narrative then reports his coup-taking before the marriage resolution.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10137-10232 confidence: medium

  A young man repeatedly loses at the hoop game, including two horses, his tipi, and his wife.

  The young man loses everything, declares that he is seeking power, mourns at the eagle tree for four days, and receives a powerful object and instructions from the White-headed-eagle.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10202-10297 confidence: medium

  At the white-headed eagle's nest, the young man mourns around the tree for four days; the eagle dives into water, brings up a blue, round, warm stone, and gives instructions for the hoop and wagers.

  After four days of mourning at the eagle's tree, the white-headed eagle retrieves a warm stone from the water and instructs the young man how to use it in the hoop game.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10235-10324 confidence: medium

  The young man lies in his pit beneath a jack-rabbit bait, hears flying noises, finds a rock blocking the exit, cannot cut through with his knife, remains trapped and weakened for an unknown number of nights, and later finds the rock gone.

  The young man is sealed in an earth pit by a rock, suffers there for an unknown number of nights, then emerges and is rescued by a small boy who restores him.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10235-10324 confidence: high

  The little boy's father arrives; the father had told the boy to kill an elk by a lake, and the boy has the young man do it instead. The father makes four arrows for the young man and sends him to a thicket where a mole lives, saying he will be helped.

  Moles receive the young man, remake his arrows, dig an underground route to the elk's sleeping place, instruct him to shoot four times and flee, and butcher the elk after it dies.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10235-10324 confidence: medium

  At the mole's little tipi, the moles make new arrows, dig underground to the elk's sleeping place, tell the young man to shoot four times and run, butcher the dead elk after it follows the tunnel above ground, and the young man takes antlers to the boy; meat is given to the father, and the young man receives arrow medicine, butchering instruction, strength, four medicines, and returns to the Hidatsa. The narrator says the boy's father was some kind of bird, he believes.

  After the elk is killed and its meat and antlers are delivered, the young man receives arrow medicine, butchering instruction, strength, and four kinds of medicine from the boy and his father.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10300-10389 confidence: high

  The young man baits his pit with a jack-rabbit, hears repeated bird-like noises, finds a black rock blocking the exit, fails to cut through it, remains trapped for an unknown number of nights, grows lean, and later climbs out after the rock is gone.

  The eagle-catcher is isolated and weakened in a pit, rescued and restored by a small boy, sent on an elk-killing task with mole assistance, and receives medicine, skills, and strength before returning.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7745-7846 confidence: high

  At the first mountain encounter, speakers question him, a white tipi with medicines appears, and he is told to go farther after saying he hates one side of his face.

  The young man moves from one mountain encounter to another, with tipi speakers repeatedly sending him farther before he reaches the eagle.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7745-7846 confidence: medium

  The eagle says the bear is dangerous, tells the young man to obey the Sun, makes rain without clouds, and washes him so he can speak to the Sun.

  The eagle makes rain without clouds and washes the young man so he can talk to the Sun.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7810-7911 confidence: high

  The tale begins with a boy who fell into fire and burned his face; as a man he dislikes his face, stays inside his tipi, and paints his face when going out.

  The young man leaves camp for the mountains, makes shelters, and goes out for a vision because he hates one side of his burned face.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7810-7911 confidence: medium

  The bear carries him to the hill. The eagle asks how he arrived so soon, calls the bear very dangerous, and says he will wash the young man so that he can talk to the Sun.

  The eagle makes medicine and rain without clouds, washing the young man so he can talk to the Sun; the Sun then speaks and describes how to reach his place.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7848-7942 confidence: medium

  The Sun returns to his tipi, speaks with his family, asks the young man about waiting twenty or forty days, instructs him to wash his face in the spring and look straight at the Sun's face, and the young man departs on a duck's back while the children cry.

  The Sun requires a waiting period, instructs the young man to wash his face in the spring, and tells him how to look at the Sun after returning home.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7913-8007 confidence: medium

  The children say they have found a brother and bring him to their mother; two door animals described as dogs, a bear, and a mountain lion growl until the woman scolds them, and she gives him food.

  The young man is received in a nonordinary household associated with the Sun and uses the father’s looking-glass, after which his damaged face becomes perfect.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7913-8007 confidence: high

  The young man returns by the same route, meets the eagle at the big hill, is carried across the island in the lake, and receives the eagle’s warning that after fogs an animal will come out of the water; the eagle brings wood.

  The eagle assists the young man by carrying him, warning of fog and the water animal, bringing wood, and witnessing the defeat of the long-otter.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: high

  The Sun orders the eagle to send the young man home because his parents have suffered; the eagle promises first-snowfall departure, assigns young eagle carriers, and gives medicine, an eagle-image instruction, an eagle claw necklace, and an eagle foot.

  The young man seeks a vision, is returned by eagle helpers, receives medicine and eagle tokens, and later uses the eagle-painted tipi for foreknowledge.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: high

  A Hidatsa fasts; cranes tell him the man he wants to see will be present in fall; seven cranes later alight, say they will show him what he wants, and carry him eastward toward the Sun, where an old man gives directions onward.

  The Hidatsa fasts, is carried by cranes toward the Sun, receives Moon’s instructions, seizes the old man’s blanket, and enters the Sun’s tipi.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: medium

  Before departure, the eagle gives medicine tied to making an eagle picture on a big tipi, an eagle claw necklace, and an eagle foot.

  The passage says the young man went to seek a vision, and he receives eagle medicine, an eagle claw necklace, and an eagle foot before returning.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: high

  A Hidatsa faster is told by cranes that the desired man will appear; seven cranes later arrive and one carries him eastward to the Sun.

  A Hidatsa faster is visited by cranes, rides one eastward, and is taken toward the Sun.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8040-8135 confidence: medium

  A young Crow man fasts in spring to see the birds’ country; Meadowlark and other returning birds offer adoption or medicine, but he refuses and asks to see their country; Nighthawk says the Seven Cranes will come.

  The young Crow man fasts, refuses ordinary bird medicines and adoption, and repeatedly states that his goal is to see the birds’ country.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8040-8135 confidence: medium

  Preceding tale fragment: Sun sends a man back; a boy gives spears; an old man directs him to a black horse and sweat-house; he returns on cranes, enters four sweatlodges to remove heat, strikes first coup, and becomes a great man.

  In the preceding tale fragment, the returning man is hot enough to be felt at a distance and enters four sweatlodges before going home.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: high

  The tale of the Crow who went to the Birds’ Country begins: a young Crow fasts in spring to see where birds live; the meadow lark and other returning birds offer adoption or medicine, but he refuses.

  The young Crow fasts with the explicit purpose of seeing the birds’ country and persists through repeated refusals and seasonal returns.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: medium

  The man returns on cranes, finds the black horse, is felt as hot from a distance, has four sweatlodges built, becomes no longer hot after the last one, and later strikes first coup and becomes a great man.

  The returning Indian’s heat is felt from a distance; four sweatlodges are built, and after passing through them he is no longer hot and goes home.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8137-8235 confidence: high

  The man stays in the Cranes’ tent, visits bird tents, receives arrows, kills deer, and cranes and other birds begin eating meat with him; the land is described as without winter and full of cherries and plums.

  The man stays with bird people, receives wings, a pipe, and medicines from bird patrons, and is instructed in their use at the place where he had fasted.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8137-8235 confidence: high

  The Seven Cranes tell the man to go on the warpath; he leads followers, tests his course by climbing a buffalo-chip pile after four songs, and recalls a prophecy about killing enemies while sparing a woman in an elkskin dress on a pinto horse.

  The Cranes instruct the man to go on the warpath; he uses four songs and a buffalo-chip pile test before a successful raid.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8202-8300 confidence: high

  The man stays in the Cranes’ tent, sees bird tents, receives arrows and deer guidance, shares deer meat with cranes and other birds, and receives eagle feathers for two war-bonnets.

  The man lives among bird beings, receives arrows, wings, eagle feathers, and several bird medicines, and is taught how to use the medicines.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8202-8300 confidence: high

  At the fasting place the medicine-giving birds instruct him. He sends word to prepare seven sweatlodges and pemmican, returns with the Cranes, enters the sweatlodges, makes crane-like sounds, is told to dive upstream, eats pemmican, and the Seven Cranes fly away.

  The man returns to his people with the Seven Cranes, requires seven sweatlodges and pemmican, enters hot lodges, imitates a crane, and receives further instruction.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8237-8329 confidence: high

  The buffalo ask a bear to make the child strong; the bear makes a bow and arrow from plant materials and bear hair. An eagle gives a plume; the boy becomes a good shot and hunts birds and buffalo.

  Bear and eagle provide weapons, bodily power, plume, feathers, and adornment, while buffalo arrange further gifts before the young man's return.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8302-8394 confidence: high

  Buffalo bulls find a crying baby; Crazy-bull is given the child and tosses him upward three times, after which the child sits, walks, and runs.

  The boy is raised by buffalo fathers and empowered or instructed by bear and eagle patrons.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8302-8394 confidence: medium

  Buffalo bulls find a crying baby; Crazy-bull is given the child and tosses him upward three times, after which the child sits, walks, and runs.

  After being thrown into the air three times by Crazy-bull, the child moves from sitting to walking and then running.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8435-8532 confidence: medium

  He kills the buffalo, carries it to the tipi, addresses the old woman as Grandmother, and receives a black stone before being sent to help another old woman.

  The young man repeatedly kills buffalo for old women, who respond by giving stones, softened wood, advice, and directions for later dangers.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8435-8532 confidence: medium

  The second old woman receives buffalo meat, says it is meat she likes, warns him about three women tanning elk hides, and gives him a rough stone.

  Older women warn that beautiful young women will draw him in, and prescribe food substitution, disabling animal-dogs, and sequential objects for the sexual encounter.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8500-8597 confidence: high

  The parents tell him how they got him and that his real people are still alive; a father figure gives him raven front feathers for protection and instructs him to kill an old buffalo and bring it to an old woman’s tipi.

  The young man travels from one old woman to another, giving buffalo meat and receiving objects, directions, and protective advice in return.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8500-8597 confidence: medium

  Further old women direct him onward, warn of three pretty girls or women tanning hides, give him water-softened wood, and explain that all the objects will be used in the next trial.

  The old woman warns about three attractive women who will feed and sleep with him, gives instructions for food substitution, and prescribes protective objects for the sexual encounter.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8600-8702 confidence: medium

  Dwarfs in the canyons take the child, make him grow rapidly, and give him a mountain-sheep-horn bow and four arrows colored red, blue, black, and yellow; his first shot enters a rock.

  The dwarfs give the boy a horn bow and four colored arrows, test a shot into rock, assign him to hunt, and forbid shooting a meadow lark.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8639-8748 confidence: high

  The boy asks to be taken where the dragon comes out, requests a fire and red-hot rocks, and Eagle promises return home and adoption if he kills the animal that eats Eagle’s children.

  Eagle promises return home and adoption if the boy kills the dragon; after the ordeal the birds are called to pray, and Eagle grants future status and hunting aid with a feather.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8639-8748 confidence: high

  In the Dwarf Tracks account, some Indians have dwarfs for medicine; a woman sees childlike tracks at a cave mouth, dreams she is wanted there, fasts four days, meets a small woman who adopts her and gives medicine, and later owns large tipis and many horses.

  The woman sees childlike tracks at a cave, dreams she is wanted there, fasts four days, is adopted by a small woman, receives medicine, and later becomes prosperous.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8704-8813 confidence: medium

  The dwarf tells the boy to ask Eagle to call the birds to pray; Eagle calls the birds to feast, pulls out a feather, and blesses the boy with headmanship, favorable hunting wind, and plenty; the dwarf makes four new arrows and tells the boy to shoot into rock.

  After the monster-slaying and bird assembly, Eagle confers future headmanship and hunting success on the boy, and the boy later rules his camp.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8704-8813 confidence: high

  In Dwarf Tracks, dwarfs are said to be strong medicine beings; a woman sees childlike tracks at a cave, dreams she is wanted there, fasts four days, finds animal bones, meets a child-sized woman who adopts her and gives medicine, and later owns large tipis and many horses.

  A woman dreams she is wanted at childlike tracks by a cave, fasts for four days, is adopted by a small woman, and receives medicine.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8750-8843 confidence: medium

  The stranger is a dwarf who killed a black-tailed deer; he gives the young man deer blood and roasted ribs, tells him to stand and stretch, and the young man is restored.

  The dwarf restores the young man and wife, names their child, provides lodge goods and horses, gives a stone body, makes weapons, and sends the family back toward the people.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8750-8843 confidence: medium

  The wife drinks the blood and recovers; at the dwarf's rock house she cannot enter because she is pregnant; inside are tanned hides and a woman; the wife bears a boy, and the dwarf names him His-arrows-plenty-of-lightning.

  After the boy is born, the dwarf names him, has him washed, uses incense and fire, places him toward the four quarters, and gives him to his father.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8815-8908 confidence: medium

  Beyond a ridge, the young man meets a short, muscular dwarf who has killed a black-tailed deer; the dwarf gives him deer blood to drink, roasts ribs at a fire, and the young man regains strength.

  A nonordinary dwarf restores the young man, heals his wife through instructions, hosts the family, and later gives stone-body protection, weapons, wealth, and return instructions.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8815-8908 confidence: medium

  A woman in the dwarf’s house says the dwarf brought her son late; the dwarf says he will name the child if it is a boy, and after the wife gives birth to a boy the dwarf names him His-arrows-plenty-of-lightning.

  The boy is born in the context of the dwarf’s patronage, named by him, washed, placed with fire and bear-root incense, and oriented toward the four quarters.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8951-9043 confidence: high

  The injured young man makes moccasins, receives arrows, knives, and a blanket, says he will be gone two or three seasons and return, then fasts at many places. He builds a mountain shelter covered with buffalo hide, has many dreams, and continues fasting because none lets him act against One-eye.

  The injured young man leaves for multiple seasons, fasts in many places, makes a mountain shelter, and seeks dreams that would enable him to act against One-eye.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9016-9108 confidence: high

  The injured young man makes moccasins, receives arrows, knives, and a blanket, says he will stay away two or three seasons and return, then fasts in many places, builds a buffalo-hide-covered shelter in the mountains, and dreams without gaining power against One-eye.

  After being harmed, the young man leaves for two or three seasons, fasts at many places and in a mountain shelter, and has dreams while seeking ability to act against One-eye.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9045-9137 confidence: high

  The man in the water tipi asks who threw the boy in, says he did not tell One-eye to treat tribesmen that way, keeps the boy four days, says he has taken away One-eye's medicine and will tell Thunder to do the same, then displays medicines; the boy chooses a club, four arrows, a whip, and a plume tied to a long string.

  The boy stays four days in the water tipi, is shown medicines, chooses a club, four arrows, a whip, and a plume, and is told he has chosen well.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9110-9202 confidence: high

  The boy stays four days; the man says he has taken away One-eye’s medicine, will tell Thunder to do likewise, and lets the boy choose medicines: a club, four arrows, a whip, and a plume on a long string.

  After four days in the underwater tipi, the boy is shown medicines, chooses specific objects, and is told he has chosen well.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9140-9237 confidence: high

  The other boy fasts in the Bighorn and Wolf Mountains; during a hailstorm he lays down his blanket, is struck by lightning, lies unconscious, and the hail does not touch him.

  A fasting boy climbs mountain locations, endures a storm and lightning strike, and receives medicine and songs from a man who appears beside him.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9140-9237 confidence: medium

  The variant boy stays through winter at a Rocky Mountain peak after a being tells him to wait for his father; he returns during a Hidatsa Sun dance, calls a horse-owner father, gives his name as Bear-comes-from-afar, and instructs him to build seven sweatlodges.

  In the variant, a being tells the boy to wait at the mountain site until his father comes when animals have young, and the boy stays all winter before returning with ritual knowledge.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9205-9302 confidence: high

  In spring, thunder is heard; the other fasting boy is in the Bighorn Mountains, dreams he is wanted on the Wolf Mountains, fasts there, lies down during a hailstorm, is struck unconscious by lightning, and the hail does not touch him.

  The second boy fasts in mountain settings, undergoes hail and lightning, receives medicine and songs from a man, returns to camp, marries, and becomes a chief; the variant also has a boy go out to obtain a vision and return with power.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9239-9333 confidence: high

  After his arm heals, Raven-face shortens a gun barrel and spends the winter sleeping and mourning in different places seeking a vision. In a cold sleety storm he enters a bear cave, finds two cubs, and sleeps while the she-bear and male bear enter without harming him.

  Raven-face sleeps and mourns in winter in quest of a vision, shelters in a bear cave, and receives ritual actions and protective words from the bear pair.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9304-9398 confidence: high

  After healing, Raven-face shortens a gun barrel and spends winter sleeping and mourning in different places seeking a vision; in a sleety storm his clothes and blankets are drenched, a cold wind blows, and he looks for refuge.

  Raven-face spends winter sleeping and mourning in different places in quest of a vision, enduring sleet, cold, and exposure.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9304-9398 confidence: high

  In the morning Raven-face sees daylight in the den and goes out; two bears sit at either side of the door. He fears they will devour him, but the she-bear makes motions over him and the male bear embraces, sings, and raises him.

  The male bear sings over Raven-face, raises him, calls him child, and tells him he has nothing to fear as a cause of death while he has teeth.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9336-9433 confidence: medium

  Dangling-foot is described as a great marksman who cared for Raven-face's family while Raven-face was away for a vision; Raven-face returns very thin and is fed until fattened.

  The passage states that Raven-face had gone out for a vision and later describes the animal-granted powers as medicine that becomes exhausted during the buffalo pursuit.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9401-9498 confidence: medium

  The hawk returns as a person on a bay horse with a red painted cut-off gun, sings, makes pines fall, and grants fleetness to Raven-face.

  Raven-face is later said to have gone out for a vision, and the passage shows hawk, rabbit, and deer granting or demonstrating powers that he later uses.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9436-9544 confidence: medium

  The buffalo horns the ground, licks Raven-face’s back until the skin is torn off, makes water on the wounded back, and Raven-face enters a trance and yells in pain.

  Raven-face is painfully wounded by the buffalo, enters a trance, and the speaking buffalo grants him ability to doctor bullet or arrow wounds and gain horses thereby.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9501-9609 confidence: medium

  A buffalo wounds Raven-face's back, causing trance-like pain; a white-painted bull speaks, says Raven-face shot him, grants power to doctor bullet or arrow wounds and own horses, and says he is going back.

  Raven-face is physically wounded by the buffalo, enters a trance, and receives a stated power to doctor bullet or arrow wounds and gain horses thereby.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9639-9732 confidence: medium

  The boy meets a buffalo hunter who feeds him buffalo blood four times, gives him four paunch morsels dipped in blood, cooks for him, gives him four marked arrows, and says he is a snake.

  The boy receives blood four times, four paunch morsels, cooked food, and four marked arrows, after which the patron says he will be strong.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9704-9797 confidence: medium

  The boy sees a man kill buffalo; the man gives him buffalo blood four times, four blood-dipped paunch morsels, and cooked food.

  The snake-man gives the boy blood four times, four blood-dipped morsels, cooked food, and marked arrows, then says the boy will shoot buffalo as he did.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9735-9835 confidence: high

  The boy cries over the girl's blow; rhubarb plants, a man, and a bear question or direct him, and the bear sends him across deep water toward a pine tree.

  The boy fasts or goes without food and drink, cries while staying for a vision, follows successive supernatural directions, and receives medicine from the elk patron.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9800-9900 confidence: high

  The boy cries after the girl hit him; rhubarb plants ask why and send him to a high hill; on the fourth day a man says he can do nothing and sends him farther.

  The boy leaves after humiliation, cries and fasts in remote places, reaches a speaking elk skull, and is taught medicine and powers.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9800-9900 confidence: medium

  The boy cries after the girl hit him; rhubarb plants ask why and send him to a high hill; on the fourth day a man says he can do nothing and sends him farther.

  The passage marks the fourth day, limits elk transformation to four times, and instructs four total dives in the creek.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9939-10033 confidence: high

  Hii'ara'wic asks a young woman to marry him at the spring; she spills water over him and insults him; he remains there, weakens, is brought home, recovers, and prepares moccasins and arrows to set out.

  After public humiliation and weakness, the young man prepares equipment, leaves home, asks nonhuman figures for help, and seeks medicine from a higher patron.

  read in the book →

• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9939-10033 confidence: medium

  One white sheep stays apart; the elk-man identifies it as the desired girl, makes medicine, and tells Hii'ara'wic to return home, gain strength, join a war party, and strike coup before approaching her.

  The elk-man instructs Hii'ara'wic to join a war party and strike coups before approaching the woman; he does so after returning.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10833-10927 confidence: medium

  After two days the transformed being returns as a person, says his father sent him because his comrade might starve, says he cannot be taken back, and gives two arrows that will never miss.

  After the river transformation, the former comrade returns as a person, gives arrows that never miss, instructs a war party, and requires a buffalo offering for his father.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11195-11294 confidence: medium

  Thunder is heard and visits the woman at night; he tells her to call the chief and directs the men to make seven sweatlodges, have the visionaries enter, smoke to the cardinal directions, tie tobacco bunches, and camp by the lake in separate clan places before the woman pitches her tent in her clan's place.

  Thunder orders willows and seven sweatlodges, visionaries enter, smoke is given to the cardinal directions, tobacco is tied in bunches, and the Crow camp by clans at the lake.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11231-11326 confidence: high

  Four oldest boys fast four days and report dreams: one of war captaincy, one of captaincy, doctoring, and camp leadership, one from a dwarf granting hunting skill and strength, and one from a hawk granting battle medicine.

  Four older boys fast for four days and report dreams or encounters that give leadership, doctoring, hunting, and fighting powers.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11231-11326 confidence: high

  Four oldest boys fast four days and report dreams: one of war captaincy, one of captaincy, doctoring, and camp leadership, one from a dwarf granting hunting skill and strength, and one from a hawk granting battle medicine.

  A dwarf teaches one boy to shoot game and gives strength against enemies; a hawk gives another medicine power to fight and not be shot.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11231-11326 confidence: medium

  The boys find a Piegan party with two men butchering buffalo; the two-arrow boy kills both, takes belongings, and the hawk-adopted boy strikes coups, scalps them, and throws their bodies from a cliff.

  The boys kill two Piegan buffalo butchers; the hawk-adopted boy strikes coups, scalps the enemies, and disposes of their bodies.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11296-11391 confidence: high

  Four oldest boys fast on the mountain for four days and compare dreams: one of war-captainship, one of captainship, doctoring, and camp leadership, one of a dwarf teaching hunting and granting strength, and one of a hawk granting war medicine.

  Four older boys go on a mountain to fast for four days and report dreams or supernatural encounters that designate war, healing, camp leadership, hunting, strength, and medicine power.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11296-11391 confidence: high

  Four oldest boys fast on the mountain for four days and compare dreams: one of war-captainship, one of captainship, doctoring, and camp leadership, one of a dwarf teaching hunting and granting strength, and one of a hawk granting war medicine.

  A dwarf teaches one boy to shoot game and gives strength against enemies, while a hawk gives another boy medicine power to fight and not be shot.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11296-11391 confidence: medium

  The boy with two arrows kills two buffalo and later kills two deer or buffalo at a time; meat is brought to the girls, and the group makes large shelters covered with leaves, mountain-sheep skins, and buffalo skins.

  The children progress from abandonment to hunting, enemy killing, horse use, marriage, winter residence, births, and war-party preparation.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11393-11499 confidence: medium

  The boys frighten an enemy party by riding double on three horses, shooting, and shouting; they take horses, later recover saddles, guns, and knives, make elk-horn scrapers, tan hides, and bring back more horses under the oldest boy’s direction.

  The oldest boy makes medicine, leads war activity, some young men fast while away, and the leader later takes charge of the whole band.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11436-11522 confidence: medium

  The father sends Black-elk with the little boy for food and says their children catch eagles, get scratched, and die, asking Black-elk to look out for the boy.

  Black-elk is asked to protect the boy during eagle catching, makes him weapons, hunts with him, and instructs him not to fear the deer.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11501-11587 confidence: medium

  The father says there is no food and tells Black-elk to go with the boy, explaining that children who catch eagles get scratched and die. They dig a hole, cover it with a rabbit, and catch three black eagles before dark.

  The father says children die from scratches while catching eagles and asks Black-elk to watch the boy; Black-elk and the boy then catch three black eagles.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11501-11587 confidence: medium

  The boy hunts with Black-elk. Black-elk kills and butchers a deer; the boy runs home frightened, the father makes fun of him, and Black-elk later tells him not to run away because the deer is not dangerous.

  The boy is frightened by the killed deer and runs away; his father mocks the fear, and Black-elk tells him the deer is not dangerous.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11524-11621 confidence: medium

  The boy returns to his brother; at a creek ten willow sweatlodges are built with the old man's help, bear-root is rubbed on the boy's arms, and the boy is restored; his parents are happy.

  The injured boy is taken to a creek, ten willow sweatlodges are built, bear-root is rubbed on his arms, and he emerges well again.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11589-11686 confidence: medium

  The young man persuades the people to taste meat, the boy compares it favorably to eagle flesh, deer sinews are made into a bowstring, and the boy is scratched by an eagle’s talons during an attempted catch.

  The boy’s eagle wound and swollen arm are cured in ten willow sweatlodges with bear-root, and the healing saves a child in a family that had repeatedly lost sons.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12209-12297 confidence: medium

  The chief says the boy had been offered to the Sun and that the Sun saved him; other chiefs propose that the captives walk over seven buffalo skulls, with death if they stumble and release if they do not. The first skull is painted black and the last red.

  Chiefs set seven buffalo skulls as a test: stumbling means death, crossing safely means release; the captive crosses without trouble.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12364-12457 confidence: medium

  In autumn the Sweater has children gather sticks for the sweatlodge fire and says they will grow to adulthood, have children, and not lose them; a fire is started and men are invited into the lodge.

  The Sweater gathers children and young people for sweatlodge rites and states that a disease is coming and that he is trying to prevent death and allow them to grow up.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12778-12889 confidence: medium

  Four young men before their first war party choose different practices—fasting and torture, Sun prayer, sweatlodge tending and prayer, and gifts and food to a'sa'ke—to learn who will become the greatest chief and live longest; their later outcomes differ, with the fourth becoming an old great chief with strong power.

  The four friends, before having been on a war party, undertake different ritual or devotional practices to learn who will become the biggest chief and live longest.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12843-12954 confidence: medium

  Four untried friends assign fasting and self-torture, prayer to the Sun, sweatlodge tending and prayer, and gifts or feeding to a'sa'ke as a test of who will become the greatest chief and live longest; the fourth outcome is strongest power and old-age chiefly status.

  Untried young men choose distinct practices before war-party experience to discover who will become the greatest chief and live longest.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13132-13226 confidence: medium

  The young man cannot kill available game; their meat is gone, the wife cannot walk from hunger, he uses a cane, lies on rocks crying, and then sees two antelope and the head of a man.

  The couple are starving in the mountain refuge; the young man is weakened and crying when he encounters a man who provides antelope, restorative food, and later appears in a dream, after which hunting success follows.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13258-13366 confidence: medium

  The comrades remain friends and go on war parties; the young man's wife has a child, he becomes the biggest chief and moving-camp leader, paints his tipi with a man image and scalps, and later gives his son medicine identified as the dwarf.

  Young males entering war activity receive medicine or appointed brother-like protectors before going on war parties.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13323-13431 confidence: medium

  The two comrades become friends again and go on war parties together. The young man's wife has a child; the father becomes the biggest chief, paints his tipi with a man, keeps scalps on poles, and gives his son dwarf medicine.

  A chief gives his son medicine when the son becomes a young man, and the son then goes on war parties; the medicine is identified as the dwarf.

  read in the book →

• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13622-13714 confidence: medium

  A hunter shoots a buffalo; the buffalo hooks dirt over him in a washed-out trail, licks off his shirt and skin until blood runs, and makes water over him that burns like fire.

  After being injured by a buffalo, the hunter witnesses a painted buffalo-associated rider perform songs and actions, his pain ceases, and the passage states that the medicine belongs to named persons.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3313-3409 confidence: medium

  The old woman warns against the hill with a dangerous yellow stone; a jack-rabbit meets the boy, exchanges eyes with him, and instructs him about a flat stone and how to respond to the snakes’ story-telling.

  An old woman repeatedly tells the boy not to go to dangerous sites, and he goes there the next day or soon after.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3646-3750 confidence: low

  The old woman warns the boy not to go to a dangerous thicket; he goes there, bears charge him, he kills them all, cuts off their claws, and brings the claws back.

  The old woman repeatedly tells the boy not to go to dangerous places or beings; the boy goes anyway and overcomes them.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3711-3815 confidence: medium

  The boy brings whole buffalo bodies, the meat disappears, and Red-woman, afraid of him, tells him not to go to a bear thicket; he goes, kills the bears, and brings back their claws.

  Red-woman repeatedly says not to go to specific dangerous places or beings, and the boy goes anyway, overcoming the bears, coulee, long-otter, leaning tree, and fire-moccasins owner.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4118-4216 confidence: medium

  The father warns the two boys to keep away from an old woman whose jug draws people in to be boiled and eaten.

  The boys repeatedly ignore parental warnings and defeat dangerous beings or places through planning, trickery, or transformed forms.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4219-4309 confidence: medium

  Their mother warns them that a white tipi is dangerous; Spring-boy wants to investigate, while Curtain-boy finally says he will stay with their mother because she had been alone when she was killed.

  The dangerous white tipi bears snake images, is inhabited by snakes, and becomes the place where Spring-boy must survive attacks and a storytelling encounter.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4541-4633 confidence: medium

  The woman sets a lidded kettle over the fire. The man ties, disrobes, and puts both boys into the boiling kettle; they sit inside telling stories and later jump out alive.

  The boys survive boiling, underwater submersion, and a heated covered pit, emerging alive each time.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4606-4698 confidence: medium

  The man has a large lidded kettle boiled over the fire, ties and disrobes both boys, puts them in the kettle, and later has the woman open it; the boys jump out alive, and the woman urges their release because they are dangerous.

  The boys are placed in a boiling kettle, submerged head-down in lake water, and sealed in a heated pit; in each case they emerge alive.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4701-4804 confidence: medium

  The father warns about a tree that kills anything passing under it; the boys go to it, make it fall, break its branches, burn it, and bring limbs back.

  The father repeatedly warns the boys not to visit dangerous places, but they deliberately go to the tree, the coulee, and the buffalo.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5108-5210 confidence: medium

  At the water the boy holds and kisses the woman; later she follows him to the river, asks why he did not come at night, says kissing means being sweethearts, and they have sexual relations.

  The passage explicitly marks the orphan boy’s first sexual intercourse with the woman and contrasts it with his prior status.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5815-5918 confidence: medium

  The grandmother builds a fire until noon to heat stones, covers the sweatlodge thickly, has seven buffalo guard it, and wears frog earrings that supply water. Looks-down hides a louse and an ant described as his body; the louse demands more heat, the frogs run out of water, and the grandmother faints.

  The grandmother constructs a sweatlodge to burn Looks-down, but he survives through the louse, ant-body device, and depletion of the grandmother's water protection; the source note calls it a sweating-test.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5855-5960 confidence: medium

  The old woman requests a red-breasted wolf as a dog, hoping it will kill Looks-down; Looks-down prays to his father, who tells the wolves not to bother him; Looks-down brings the wolf back, and the old woman remains hungry for a person.

  The old woman repeatedly sets lethal or dangerous tasks for Looks-down and explicitly wants to eat him if he fails.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5920-6025 confidence: medium

  The old woman asks Looks-down to obtain a red-breasted wolf as a dog, hoping it will kill him; her daughters mention she ate their husbands. Looks-down prays to his father, who warns the wolves not to bother him, and he brings the wolf home. The old woman remains eager to eat him.

  The old woman has eaten previous husbands, wants to eat Looks-down, and imposes multiple lethal tasks before admitting defeat.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6167-6258 confidence: medium

  At the fourth stop the man tells the woman to sit by him, take meat, fat, and water, and they eat, drink, and lie together. He says, “If you are powerful, I’ll marry you,” and says they will reach his tent before noon.

  The man explicitly says he will marry the woman if she is powerful, and afterward she is given a difficult one-day hide-tanning and embroidery task.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6232-6323 confidence: medium

  At the first tipi, smoke marks the place; water in a paunch and roasted rib are present. The man eats and drinks first without inviting the woman, she eats and drinks after him, and they sleep on opposite sides.

  The woman follows the man through a series of stops with repeated food, water, and sleeping arrangements, culminating at the explicitly named fourth stop where he invites shared eating, drinking, and lying together.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6232-6323 confidence: medium

  At the fourth stop the young man says, “Sit by me,” tells her to take meat, fat, and water, and they lie together. He says, “If you are powerful, I’ll marry you; if not, I will not.”

  The man tells the woman that he will marry her if she is powerful and will not marry her if she is not.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6232-6323 confidence: high

  Before sunrise, the man tells his mother to build a fire and cook because his wife will make him a blanket; he tells his wife to tan the skins that day, embroider them with quills, and bring them home.

  The husband orders his wife to tan a buffalo hide, embroider it with quills, and bring it home in one day; she cries because she knows she cannot tan it in one day.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6760-6859 confidence: medium

  Camp-Boy is a handsome young man who stays home while peers go on warpaths; his clansmen name him Camp-Boy, his left-handed friend urges him to go, and his father burns himself in anger, prompting Camp-Boy to resolve to go and sing praise songs.

  Camp-Boy is named for staying home while peers raid; after urging by his friend and his father's self-burning, he resolves to go and sing praise songs.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6825-6924 confidence: medium

  Camp-Boy is introduced as a handsome young man who stays home while peers go on the warpath; clansmen name him Camp-Boy, and a left-handed friend invites him to join a raid.

  Camp-Boy stays home while peers gain renown; after his father burns himself in anger over the lack of praise songs, Camp-Boy decides to go on the raid.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6861-6953 confidence: medium

  A friend cooks and plants buffalo tongue, leg muscles, and heart-fat for Camp-boy; others mock him and connect wolf howling with Camp-boy.

  Camp-boy and his supporter are mocked, but Camp-boy becomes the best runner, repeatedly strikes first coup, and challenges those who laughed at him.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6926-7018 confidence: medium

  Camp-boy is a good runner, strikes first coup in repeated attacks, and the party destroys enemy groups while some participants return home.

  Many companions turn back after repeated killings and hardships, while a smaller group continues with Camp-boy into increasingly distant and dangerous places.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6956-7058 confidence: medium

  The Reformed Idler is introduced as idle; his father strikes his shinbone and complains no one will seek meat from him; his mother intervenes; the boy asks for a deer-horn buckskin mask painted with white clay.

  A formerly idle son responds to his father’s humiliating rebukes by becoming an effective hunter and horse raider.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7021-7123 confidence: medium

  The tale titled “The Reformed Idler” begins with a young man who does nothing and sleeps late; his father strikes his shinbone and says no one will ask for meat killed by his son, while the mother asks him to stop.

  The young man begins as idle, is physically rebuked by his father, and then produces meat and horses that fulfill expected male provider and warrior roles.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7061-7156 confidence: medium

  A tame black horse comes to the young man’s herd; he rides and decorates it, dresses himself with feathers and black skin, circles camp, is praised by old men, receives the name Crow-on-his-forehead, and prepares four bullet-and-powder bags and four bowstrings.

  The young man receives a praise-name, performs special preparations, survives weapon fire, kills enemies, and a returned woman tells the enemy that this was his first fight.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7126-7221 confidence: medium

  He whitens the horse’s mane and tail, rubs its body with black earth, wears crow and eagle feathers and black skin, rides around camp, and old men sing praise and call him Crow-on-his-forehead.

  Old men praise and name the young man Crow-on-his-forehead, and a returned captive says this was his first fight.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7452-7546 confidence: medium

  Blue-crane splits two monsters after others fail; Thunderbird warns about arrows inside, the crane retrieves arrows, and Thunderbird sends small birds home while saying big birds will give the man power.

  Thunder or Thunderbird gives the first man bird power and commands him, while Thunder parents in the second tale bring the young man to the lake rock and assist his preparation for a monster fight.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7517-7611 confidence: medium

  The blue-crane splits the monster, best parts are left for large birds, arrows are found near the tail, and Thunder tells the little birds to go home because the big birds will give the man power.

  Thunder and the big birds confer power and bird form on one man; in the second tale, Thunder brings the hunter to fight the water creature and provides weather or materials for preparation.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7549-7645 confidence: medium

  The elk seizes the bird-man and takes him to the river; Thunder cannot help. Underwater beings build a sweatlodge, whip him, tell him he has killed many water creatures and is an Indian, say they only want to make him suffer, release him, and he comes out human and returns to camp.

  The elk and underwater beings put the bird-man into a sweatlodge, whip him, teach him that he is an Indian and must stop killing water creatures, then release him.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7549-7645 confidence: medium

  In 'The Son-in-law's Tests,' a man's daughter marries three men in succession; each disappears when the family leaves camp and later returns. A new young man marries her despite being warned he may die.

  Three earlier husbands disappear; the next young husband is warned he may die and is then given a task by the father-in-law.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7614-7710 confidence: medium

  At the Yellowstone an elk seizes the protagonist as he approaches in a white cloud; river-beings build an underwater sweatlodge, whip him for killing water creatures, and release him human.

  The protagonist is taken by an elk to underwater beings, whipped in a sweatlodge, questioned about what he is, and released after acknowledging limits on his actions.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7614-7710 confidence: high

  The tale "The Son-in-law's Tests" begins with a good-looking daughter whose first three husbands disappear; a later young man marries her despite relatives warning that he may die.

  The tale title names tests; earlier husbands disappear, the new son-in-law is warned that he may die, and the father-in-law sends him on a difficult errand during deep snow.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7648-7742 confidence: medium

  The bear tells the young man that the father-in-law will give four tasks, one hard but accomplishable; the young man returns with the filled sack and berry branches, and the old man acknowledges that he has done what was asked.

  The old man repeatedly sends the son-in-law to obtain difficult or impossible items, and the bear explicitly predicts four tasks, one of which will be hard.

  read in the book →

• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7713-7807 confidence: medium

  The young man goes upstream in a blizzard to fetch ripe sarvis-berries, finds a cave near the source, meets a bear, fills his sack from the bear's cave, and hears that four tasks will come, one of them hard.

  The father-in-law repeatedly assigns difficult tasks: out-of-season fruits, a flawless bow-and-arrow set, and bringing a spotted buffalo. The bear has already foretold four tasks.

  read in the book →

• Teton Sioux Music ^--# / BUREAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMEBICAK ETHNOLOGY / BULLETIN E1 PLATE 2; lines 11393-11520 confidence: high

  Second-day intermission allowed return to lodges but no food or water; men fell from exhaustion. Red Bird reports that the Intercessor used a small mirror to flash light into dancers' faces. Red Bird fell unconscious, saw a painted face in the sun, recognized it as the Intercessor, and the vision was said to qualify him for that office after instruction.

  Red Bird undergoes dancing, exhaustion, the mirror flash, unconsciousness, and a vision of the Intercessor in the sun; the passage says this vision entitles him to act as Intercessor after instruction.

  read in the book →

• Teton Sioux Music ^--# / BUREAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMEBICAK ETHNOLOGY / BULLETIN E1 PLATE 2; lines 11393-11520 confidence: medium

  Second-day intermission allowed return to lodges but no food or water; men fell from exhaustion. Red Bird reports that the Intercessor used a small mirror to flash light into dancers' faces. Red Bird fell unconscious, saw a painted face in the sun, recognized it as the Intercessor, and the vision was said to qualify him for that office after instruction.

  Participants abstain from food and water, fall from exhaustion, recover in shade, then return through vapor lodge, first water with sweet grass, buffalo meat, and a meal.

  read in the book →

• Teton Sioux Music ^--# / BUREAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMEBICAK ETHNOLOGY / BULLETIN E1 PLATE 2; lines 11393-11520 confidence: high

  After the people reached home, boys began a childish enactment of the Sun dance through the summer; descendants of participants had preference for parts. The interpreter remembered a grandson of an Intercessor imitating the official seriously. Fines were exacted for improper or disrespectful performance. Reed whistles imitated Sun-dance whistles, with blossom as eagle down and grasses as quill decoration.

  The boys enact the Sun dance throughout the summer, imitate roles and objects, undergo a mock release from the pole, and are described as trained in play to become future men.

  read in the book →

• Teton Sioux Music ^--# / BUREAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMEBICAK ETHNOLOGY / BULLETIN E1 PLATE 2; lines 11522-11543 confidence: medium

  The old ceremonial song group includes Alo'waijpi, Spirit-keeping, and Sun-dance songs, sung only by specially qualified persons; the Spirit-keeping song is connected with the Gift of the White Buffalo Calf Pipe and its ceremonial use.

  Ceremonial songs are sung only by specially qualified persons, and the Intercessor's Sun-dance songs form part of the instructions he received in qualifying for office.

  read in the book →

• Teton Sioux Music ACCIDENTALS / STRUCTURE / BUREAU OF AMEBICAN ETHNOLOGY / CHARQINQ THUNKR; lines 12751-12886 confidence: medium

  Charging Thunder says that being chosen to make the charge and becoming one of the Thunderbird group would cause him to be called Charger-of-the-Thunderbird.

  Charging Thunder's dream links him to the Thunderbird, gives him the name Charger-of-the-Thunderbird, and includes a later sign of enemy conquest and horse capture.

  read in the book →

• Teton Sioux Music BENT STICK CARRIED BY WOLF DREAMER / DREAMS CONCERNING THE WOLF / BUREAU OP AMEEICAN ETHNOLOGY / DREAM OF THE CROW AND OWL; lines 13627-13698 confidence: high

  The dreamer closes his eyes, enters his own mind, and seeks seclusion on a butte or high place with his mind on Wakaŋ Tanka.

  The seeker undergoes ritual preparation, seclusion on a hilltop, directional offerings, lamenting, and reception of an auditory message.

  read in the book →

• Teton Sioux Music BENT STICK CARRIED BY WOLF DREAMER / DREAMS CONCERNING THE WOLF / BUREAU OP AMEEICAN ETHNOLOGY / DREAM OF THE CROW AND OWL; lines 13700-13938 confidence: medium

  The narrator follows the crow to a village and the largest tent; inside, the crow changes to a man, and a red-painted young man opposite the entrance welcomes the narrator, who regards the tent as chief-like.

  The narrator follows a guide into a chief-like tent, is welcomed, is told how the host secured animal and bird friendship, and receives further ritual and song instruction.

  read in the book →

• Teton Sioux Music BENT STICK CARRIED BY WOLF DREAMER / DREAMS CONCERNING THE WOLF / BUREAU OP AMEEICAN ETHNOLOGY / DREAM OF THE CROW AND OWL; lines 13940-14129 confidence: medium

  Siya'ka says his hilltop dream site was far from camp; friends sent his horse; he came home, took a sweat bath, and told the dream to the medicine-man in the lodge.

  Siya'ka returns from a solitary hilltop dream site, takes a sweat bath, and tells the dream to a medicine-man; he also situates the dream in the context of youthful warpath aspirations.

  read in the book →

• Teton Sioux Music BUBEAU OF AMERICAN ETHNOLOGY / STRONQ HEART SOCIETY RATTLE / BAPOEB SOCIETT / BUREAU OF AMEBICAN ETHNOLOGY; lines 24359-24464 confidence: high

  Charging Thunder states that the purpose was friendliness and helpfulness; important meetings initiated new members, and accepted applicants were notified by the crier.

  The passage explicitly describes meetings for initiation, a four-day partial fast, ritual distribution of water-dipped sweet grass and buffalo meat, and public installation with officers and headdresses.

  read in the book →

• Teton Sioux Music BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX / TETON SIOUX MU8I0; lines 6668-6819 confidence: medium

  At the opening, the itaQ^gai) come from the double lodge to get the children, pretend not to know where they live, and sing a search song through the camp; the free translation asks where they live, and the performance involves hurrying to tents, pausing, and moving on.

  The officiants come from the double lodge, perform a pretended search with a song, and locate the children for whom the ceremony is to be performed.

  read in the book →

• Teton Sioux Music BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX / TETON SIOUX MU8I0; lines 6668-6819 confidence: medium

  Weasel Bear describes an old man painting the girls' faces with blue lines and possible red stripes; additional red stripes may be obtained by giving a horse for the right to wear them.

  Girls receive face painting and plume adornment; an officiant waves a decorated wand over them while singing, and each girl holds a decorated ear of corn.

  read in the book →

• Teton Sioux Music BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX / TETON SIOUX MU8I0; lines 6822-6948 confidence: medium

  After the ceremony, the decorated pipe or wand and the corn became the property of the child for whom the ceremony had been performed.

  The ceremony performed for a child results in the child being placed in a highly respected tribal position and recognized as above an ordinary child.

  read in the book →

• Teton Sioux Music BUFFALO SOCIETT / BUBEAU OF AMERIGAK ETHNOLOGY / BUBEAU OF AMEBICAN ETHNOLOGY / ELK SOCIETY; lines 21981-22045 confidence: medium

  Men who had dreamed of the elk banded together and called themselves the Elk Society.

  Membership in the Elk Society is described as based on men having dreamed of the elk; the passage does not describe initiation rites, but it links dreaming of the elk with society affiliation.

  read in the book →

• Teton Sioux Music BULLETIN 61 PLATE 28 / BENT STICK CARRIED BY WOLF DREAMER / DREAMS CONCERNING THE WOLF / BUREAU OP AMEEICAN ETHNOLOGY; lines 13464-13624 confidence: medium

  The old wolf tells Charging Thunder how to make a pipe, to smoke it on the warpath, and says its strong smell will prevent enemies from detecting his approach so he can steal horses and outwit wise and crafty enemies.

  Charging Thunder resumes a dream narrative in which the old wolf instructs him how to make and use a pipe; the associated song mentions meeting a wise spirit.

  read in the book →

• Teton Sioux Music BULLETIN 61 PLATE 17 / BUREAU OP AMEBICAN ETHNTOLOGY / HAIR ORNAMENT OF BUFFALO HIDE W / TETON SIOUX MTJBIO; lines 10065-10117 confidence: low

  “During the excitement of the opening dance many gifts were given to the poor or exchanged among the people, and many ‘paid their respects’ to the parents of young men who were taking part in the dance for the first time.”

  The passage notes that many paid respects to the parents of young men who were taking part in the dance for the first time.

  read in the book →

• Teton Sioux Music BULLETIN SI PLATE 27 / BULLETIN 61 PLATE 28 / BENT STICK CARRIED BY WOLF DREAMER / DREAMS CONCERNING THE WOLF; lines 13283-13437 confidence: medium

  Brave Buffalo says that about two years after his elk dream, a wolf dream came while he was hunting alone after several days of wandering in search of game.

  The dream occurs during solitary hunting; wolves encircle Brave Buffalo, he loses consciousness, follows them to a high-hill den, and receives knowledge and ritual instructions that alter his later practice.

  read in the book →

• Teton Sioux Music BUREAU OF AMEBICAN ETHNOLOGY / U , / BUREAU OF AMERICAN ETHNOLOQV BULLETIN SI PLATE 44 / CROW-BKIN NECKLACE AND CASE; lines 24075-24139 confidence: medium

  Eagle Shield says the Teton Standing Rock Crow-owners society originally had ten members, later became larger, and admitted only successful warriors who requested admission from the leader and gave a feast to members.

  Successful warriors could be admitted by requesting admission from the leader and giving a feast to the society members.

  read in the book →

• Teton Sioux Music BUREAU OF AMEBICAN ETHNOLOGY / CHARQINQ THUNKR / DREAMS CONCERNING THE BUFFALO / BUREAU OF AMERICAN ETHKOLOGY; lines 12962-13076 confidence: high

  The chief buffalo says Brave Buffalo has been selected to represent the buffalo in life, explains the buffalo's importance, and gives him a plain stick or cane as a reminder of his appointment.

  The chief buffalo tells Brave Buffalo he has been selected to represent the buffalo in life and gives him a cane to remember that appointment.

  read in the book →

• Teton Sioux Music BUREAU OF AMEBICAN ETHNOLOGY / CHARQINQ THUNKR / DREAMS CONCERNING THE BUFFALO / BUREAU OF AMERICAN ETHKOLOGY; lines 12962-13076 confidence: medium

  Brave Buffalo says the following song was given to him in the lodge filled with buffalo and that through it he received power to engage in medicine; the song gloss includes “I will appear,” “behold me,” and “a buffalo said to me.”

  Brave Buffalo says the song was given in the buffalo-filled lodge and that through it he received power to practice medicine.

  read in the book →

• Teton Sioux Music BUREAU OF AMEBICAN ETHNOLOGY / CHARQINQ THUNKR / DREAMS CONCERNING THE BUFFALO / BUREAU OF AMERICAN ETHKOLOGY; lines 12962-13076 confidence: high

  The buffalo in the dream tell Brave Buffalo he will live to be 102 years old and that, after qualifying himself, he can prove endurance by showing that arrows or guns cannot harm him.

  The buffalo instruct Brave Buffalo to prove endurance by showing weapons cannot harm him; he later demonstrates that arrows and guns do not injure him.

  read in the book →

• Teton Sioux Music BUREAU OF AMERICAN ETHNOLOGV / SACRED STONE OWNED BV CHASED-BV-BEARB / BUBEAU OF AMEBICAN ETHNOLOGY / BUREAU OF AMEBIGAK ETHNOLOGY; lines 16198-16337 confidence: medium

  Lone Man says the medicine-man taught that herbs and roots benefit animals or humans; cures should be seen as gifts from Wakan Tanka, require reverence to be effective, and have songs expressing that reverence; the song was used by the man who dreamed of a rainbow and may have been used when painting a horse on the warpath.

  The medicine-man teaches Lone Man about herbs, songs, and emergency conduct, ending with Lone Man's expectation of self-reliance rather than return to the teacher.

  read in the book →

• Teton Sioux Music BUREAU OF AMERICAN ETHNOLOOV / BUREAU OF AUENICAN ETHNOLOQV BULLETIN G1 I / BUREAU OF AMERICAN ETHNOLOQV / SPIRIT POST; lines 7250-7325 confidence: medium

  The camp held much feasting; prominent families publicly announced children's names or had children's ears pierced in the same manner as at the Sun dance.

  Only former spirit-keepers enter the lodge; the selected officiant is prepared with songs and prayers; children have ears pierced as at the Sun dance; and children who have been through Alo Vagpi may help carry the robe.

  read in the book →

• Teton Sioux Music BUREAU OF AMERICAN / BUREAU OF AMERICAN ETHNOLOOV / B. SCENES FROM JAW'S CHILOHOOO (DRAWING BV HIM / BUBEAU OF AMERICAN ETHNOLOGY; lines 28766-28891 confidence: medium

  Jaw elevates, lights, and smokes the pipe; he asks Wakai)'tai)ka to behold the pipe and himself, refers to breast piercing and much bloodshed, and asks for protection from more bloodshed and for long life.

  Jaw says his breast was pierced and he shed much blood, and a note links his scars to fulfillment of his Sun Dance vow.

  read in the book →

• Teton Sioux Music BUREAU OF AUENICAN ETHNOLOQV BULLETIN G1 I / BUREAU OF AMERICAN ETHNOLOQV / SPIRIT POST / THE SUN DANCE OF THE TETON SIOUX; lines 7525-7624 confidence: medium

  Red Weasel was trained for the office of Intercessor by Wi-ihaij'bla, Dreamer-of-the-Sun, who died about the middle of the previous century.

  Dreamer-of-the-Sun selected Red Weasel, began training him early, and instructed him for the office of Intercessor.

  read in the book →

• Teton Sioux Music BUREAU OF AUENICAN ETHNOLOQV BULLETIN G1 I / BUREAU OF AMERICAN ETHNOLOQV / SPIRIT POST / THE SUN DANCE OF THE TETON SIOUX; lines 7700-7741 confidence: medium

  Wakiij'yaij-wata'kpe is identified as a Teton Sioux hereditary chief who took part in the Sun Dance four times; he vowed 100 cuts on his arms each time, with about 20 cuts placed on his chest during the last occasion.

  Sun Dance participation is associated with vowed bodily cutting, suspension from a pole, and scars described as evidence of an ordeal, often occurring when participants were young men.

  read in the book →

• Teton Sioux Music BUREAU OP AMEBICAN ETHNTOLOGY / HAIR ORNAMENT OF BUFFALO HIDE W / TETON SIOUX MTJBIO / BUBEAU OF AMEBICAN ETHNOLOGY; lines 10120-10316 confidence: medium

  The war-party vow speaker assumes responsibility for proper fulfillment; dancers are attended by the men who painted them; all participants must abstain from food and water during the dancing period.

  Participation is organized by the nature of a vow; all forms require fasting, and several forms require escalating bodily ordeals through laceration, skewering, or suspension.

  read in the book →

• Teton Sioux Music COMPARISON OF METRIC UNIT OF VOICE AND DRUM (TEMPO) / SACREO STONE OWNED BY BRAVE BUFFALO / BUREAU OF AMERICAN ETHNOLOGV / SACRED STONE OWNED BV CHASED-BV-BEARB; lines 15882-15928 confidence: medium

  White Shield dreamed of the sacred stones, qualified himself to use them in treating the sick and in other ways, and composed many songs concerning them.

  White Shield is said to have dreamed of the sacred stones and qualified himself to use them for treating the sick and in other ways.

  read in the book →

• Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6512-6584 confidence: low

  The wand or pipestem is carried by the leader during the ceremony, given afterward to the child, and may be handed down for generations; its shape and decoration cannot be changed.

  A ceremony is performed for children, after which the wand or pipestem is given to the child and may be preserved through generations; children who underwent it are described as closely guarded and protected.

  read in the book →

• Teton Sioux Music DREAMS CONCERNING THE BUFFALO / BUREAU OF AMERICAN ETHKOLOGY / BUREAU OF AMERICAN ETHNQLOGY / DREAMS GONCERNINQ THE ELK; lines 13116-13197 confidence: high

  Brave Buffalo is escorted to the seat of honor opposite the entrance and reaches it with difficulty because the lodge is filled with brush; the occupants are identified as elks in the surrounding editorial note.

  The elks say they tested Brave Buffalo by requiring him to reach a difficult place, and they receive him after he succeeds.

  read in the book →

• Teton Sioux Music DREAMS CONCERNING THE BUFFALO / BUREAU OF AMERICAN ETHKOLOGY / BUREAU OF AMERICAN ETHNQLOGY / DREAMS GONCERNINQ THE ELK; lines 13199-13248 confidence: high

  The elks teach Brave Buffalo a song, show eagle feathers tied to their right horns, tell him to wear a similar feather, and instruct him to paint his tipi yellow with crane and crow drawings that will protect him.

  The elks instruct Brave Buffalo and require him to devise and perform a public demonstration before he is fully entitled to request help from them.

  read in the book →

• Teton Sioux Music HAIR ORNAMENT OF BUFFALO HIDE W / TETON SIOUX MTJBIO / BUBEAU OF AMEBICAN ETHNOLOGY / ARTICLES USED IN SUN; lines 10633-10850 confidence: high

  Children had a part in the Sun Dance through ear piercing; parents could vow this if a child survived illness; the act was considered an honor but required gifts.

  Children take part in the Sun Dance by public ear piercing; the act is honored, followed by feasts, and said to relate them in status to men lacerated in the ceremony.

  read in the book →

• Teton Sioux Music HAIR ORNAMENT OF BUFFALO HIDE W / TETON SIOUX MTJBIO / BUBEAU OF AMEBICAN ETHNOLOGY / ARTICLES USED IN SUN; lines 10633-10850 confidence: medium

  Children whose ears were pierced were "considered somewhat related in status to the men whose flesh was lacerated in the Sun dance," and relatives gave feasts in honor of the event.

  The passage explicitly links the status of ear-pierced children with men whose flesh was lacerated in the Sun Dance.

  read in the book →

• Teton Sioux Music METRIC UNIT OF DRUM (TEMPO) / COMPARISON OF METRIC UNIT (TEMPO) OF VOICE AND DRUM / PLOTS OF SONGS (THE SACRED STONES) / BUREAU OF AMERICAN ETHNOLOQV; lines 18692-18747 confidence: high

  Goose is introduced as a widely known medicine-man specializing in consumption, as an informant on the Sun dance and sacred stones, and as narrator of a dream that authorized his treatment of the sick.

  The passage says Goose narrated the dream by which he felt authorized to treat the sick, and the vision gives him herbs, a buffalo horn practice, and a sign of special power to cure diseases of the blood.

  read in the book →

• Teton Sioux Music NUMBER OF TONES COMPRISING COMPASS OF SONG / TONE MATERIAL / ACCIDENTALS / STRUCTURE; lines 11752-11895 confidence: medium

  The Heyoka Kaga is described as a public-humiliation ceremony in which a man selected by thunderbirds through a dream voluntarily exposes himself to ridicule and self-abasement.

  The dream-selected man undergoes public humiliation and self-abasement, while the wise understand that he can command powers of the sky for life.

  read in the book →

• Teton Sioux Music NUMBER OF TONES COMPRISING COMPASS OF SONG / TONE MATERIAL / ACCIDENTALS / STRUCTURE; lines 11897-11961 confidence: medium

  In the dream Lone Man hears thunder in the west and hoofs, sees nine riders coming in a cloud from the west on differently colored horses, then hears a sound in the north and sees nine riders from the north on white horses; the two groups join and approach him.

  In Lone Man’s dream, riders appoint him to attack an enemy; conquering the red-painted man in water will bring him something useful for the rest of his life.

  read in the book →

• Teton Sioux Music RHYTHMIC UNIT OF SONG / METRIC UNIT OP VOICE (TEMPO) / METRIC UNIT OF DRUM (TEMPO) / COMPARISON OF METRIC UNIT OF VOICE AND DRUM (TEMPO); lines 15673-15739 confidence: high

  At age ten, Brave Buffalo looked at land, rivers, sky, animals, trees, bushes, flowers, and moss-covered stones while seeking to know who or what made them.

  The passage describes a child's quest to understand the maker of nature, followed by a dream in which a stone reveals Wakan Tanka and grants access to supernatural aid.

  read in the book →

• Teton Sioux Music STRONQ HEART SOCIETY RATTLE / BAPOEB SOCIETT / BUREAU OF AMEBICAN ETHNOLOGY / BUREAU OF AMEBICAN ETHNOLOGY; lines 24467-24604 confidence: high

  Men are required to carry live coals in their hands, turn left, walk around the lodge, and place the coals on a mellowed-earth space; doing so without being burned qualifies a man for membership.

  A candidate must carry live coals around the lodge and place them on softened earth without being burned in order to be considered qualified for membership.

  read in the book →

• Teton Sioux Music STRONQ HEART SOCIETY RATTLE / BAPOEB SOCIETT / BUREAU OF AMEBICAN ETHNOLOGY / BUREAU OF AMEBICAN ETHNOLOGY; lines 24467-24604 confidence: high

  Owl-feather headdresses prepared for the new members are held in fragrant smoke made by placing sweet grass on the heap of coals, then placed on the newly installed members.

  Owl-feather headdresses are held in sweet-grass smoke and then placed on the men while a ceremonial song is sung, completing their reception into the society.

  read in the book →

• Teton Sioux Music TETOK SIOUX MU8I0 / BUREAU OF AMEBICAN ETHNOLOGY / BUBEAU OP AMEBICAN ETHNOLOGY / BUREAU OF AMERICAN; lines 28595-28685 confidence: medium

  Jaw is identified by common, childhood, and true names; his true name follows first participation in actual warfare; he states his mother’s and father’s band affiliations and gives his age and birth-year name.

  Jaw’s true name is said to have been given after he first took part in actual warfare.

  read in the book →

• Teton Sioux Music TETON SIOUX MU8I0 / DECORATED ROBE / BUREAU OF AMERICAN ETHNOLOOV / BUREAU OF AUENICAN ETHNOLOQV BULLETIN G1 I; lines 7140-7166 confidence: medium

  Children who had been through the Hunka ceremony are an exception and may lift the white buffalo robe and carry it out when the ceremony is finished.

  Children who have undergone the Hunka ceremony are the stated exception to the handling restriction and may carry the robe out after the ceremony.

  read in the book →

• Teton Sioux Music Teton Sioux Music / INTRODUCTION / VIEWS ON STANDING ROCK RESERVATION; lines 596-626 confidence: medium

  The Miwa'tani songs are placed in the older group because of an initiation ceremony with a preserved ceremonial song; Crow-owners songs are also older because the society was more than 50 years old and few songs were remembered; songs mentioning recent custom are modern.

  The Miwa'tani are linked to a ceremony for initiating new members, and one ceremonial song is said to have been preserved.

  read in the book →

• Teton Sioux Music TONE MATERIAL / ACCIDENTALS / STRUCTURE / BUREAU OF AMEBICAN ETHNOLOGY; lines 11964-12186 confidence: medium

  Lone Man's dream: he spears an enemy who becomes a reed in water; voices hail him as one of their number, promise extraordinary ability because he obeyed, and instruct him that the frog and water creatures must not be harmed or treated cruelly.

  In a dream setting, voices associated with the horsemen in the cloud hail Lone Man as one of their number and say he will gain extraordinary abilities because he obeyed them; they also teach songs and give a charm.

  read in the book →

• Teton Sioux Music TONE MATERIAL / ACCIDENTALS / STRUCTURE / BUREAU OF AMEBICAN ETHNOLOGY; lines 12189-12410 confidence: medium

  Lone Man says that after returning to camp he felt unworthy of the honor given by the thunderbirds; all who dream of thunderbirds in any manifestation feel unworthy; the riders in the air disregarded his wrongs, gave him a chance to redeem himself, and he wanted public humiliation like others who had seen thunderbirds in dreams.

  Lone Man describes being honored by thunderbirds, feeling unworthy, receiving a chance to redeem himself, and making a public humiliation; the second song says he has been made sacred.

  read in the book →

• Teton Sioux Music TONE MATERIAL / ACCIDENTALS / STRUCTURE / BUREAU OF AMEBICAN ETHNOLOGY; lines 12412-12489 confidence: medium

  Heyo'ka Ka'ga is called a public humiliation ceremony chiefly enacted by thunderbird dreamers; arrogance or failure to express unworthiness is said to bring punishment from Wakaŋtanka through forces of nature.

  The passage frames Heyo'ka Ka'ga as a public humiliation ceremony chiefly for thunderbird dreamers, required to express unworthiness and fulfill the dream obligation.

  read in the book →

• Teton Sioux Music TONE MATERIAL / ACCIDENTALS / STRUCTURE / BUREAU OF AMEBICAN ETHNOLOGY; lines 12725-12748 confidence: medium

  Charging Thunder relates a dream of thunderbirds, said to resemble Lone Man's dream in that the thunderbirds assumed the form of men riding horses; from the dream he received his name Wakii)'yai) wata'kpe / Charging Thunder.

  Charging Thunder receives his name from the dream and is chosen by the thunderbird riders because he will need their protection.

  read in the book →

• Teton Sioux Music WORDH / BUREAU OF AMERICAN ETKNOLOOV / OANCE ORNAMENT MADE OF HAIR / TETON SIOTTX MUSIC; lines 26708-26875 confidence: high

  A young man successful on his first war party was expected to give away many horses and receive a manhood name based on his deed of valor, discarding childhood or boyhood names; later greater success could bring another name.

  A young man successful on his first war party gives away horses, receives a manhood name connected to his valor, and discards childhood or boyhood names.

  read in the book →

• Teton Sioux Music WORDH / BUREAU OF AMERICAN ETKNOLOOV / OANCE ORNAMENT MADE OF HAIR / TETON SIOTTX MUSIC; lines 26708-26875 confidence: medium

  A young man successful on his first war party was expected to give away many horses and receive a manhood name based on his deed of valor, discarding childhood or boyhood names; later greater success could bring another name.

  If the young man later excelled his first war achievement, he could be given another name corresponding to the second victory.

  read in the book →

• Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 27851-27930 confidence: high

  After 10 days, the party finds six Sioux from a previous war party dead and scalped, said to have been killed by the Crows; Red Fox asks about them, hears the bodies will be wrapped and taken home, vows revenge, and says he became a warrior.

  The boy sees dead and scalped members of a previous war party, vows revenge, and states that this is how he became a warrior.

  read in the book →

• Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 27851-27930 confidence: medium

  Hairy Chin takes Red Fox to camp, where men comment on his youth; a man on horseback comes singing news that Red Fox’s mother has hanged herself with a lariat, causing Red Fox to cry.

  A man says the frightening report about Red Fox’s mother is only fooling him in order to make his heart strong, and that he will be fooled many times on the warpath.

  read in the book →

• Teton Sioux Music XBTON SIOUX MUSIC / BUBEAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMERICAN ETHNOLOGY / F AMERICAN ETHNOLOOV; lines 28000-28120 confidence: medium

  Red Fox records the song he sang when firing at a Crow; its words are of a boy wanting the warpath, opposed by older brothers, and it recalls Red Fox's first war expedition as a boy.

  The song is explicitly described as the words of a boy wishing to go on the warpath while older brothers oppose or warn him, and the passage says this recalls Red Fox's first war expedition as a boy.

  read in the book →

• The Assiniboine APPENDIX . / ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY.; lines 5563-5649 confidence: high

  The founders tell the group to prepare their dresses and prepare a lodge for the association, which only members may enter.

  The passage describes a closed lodge, special dress, strict fasting, war-pipe smoking, and lodge entry that binds the entrant to the association.

  read in the book →

• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: medium

  Sitcon'ski discovers women who have never seen men; men follow him to the women’s camp; women choose husbands; the chieftainess chooses Sitcon'ski, he refuses, she forbids others to marry him, and he remains single.

  The passage describes women who have never seen men, women choosing husbands, and Pkton'mi explaining sexual matters to women in another camp.

  read in the book →

• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: medium

  The children return, are housed only by a kind old woman, are tied to a tree and abandoned again, are freed by the old woman’s dog, and the boy uses magic, transforms by sweating, builds a lodge, kills a bear and a giant, feeds the old woman, and abuses the parents.

  The deserted boy transforms himself by sweating into a well-sized youth before further heroic hunting and combat.

  read in the book →

• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14345-14470 confidence: medium

  In “The Piqued Buffalo-Wife” variant (a), an eagle-chief leaves a man ten days on a mountain then gives feathers; the hero conciliates buffalo, marries a moose-woman, animal wives race, Buffalo gets stuck in mud, leaves, and the hero is trampled, revived through his hair, and protected in an iron house.

  Animal wives race for sole possession of a husband; Jack-Rabbit must identify his son among calves; Red Hawk and Black Hawk hold a trial of skill.

  read in the book →

• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14472-14592 confidence: high

  A man pursues his eloped wife with aid from a wolf and an old woman’s mink-skins for crossing water, wins ordeals and contests, kills the chief and helpers, becomes chief, rewards the wolf, and the wife is killed by her father-in-law.

  The Bad Wife, Woman stolen by the Buffalo, and Meeting in a Cave all include contests or trials with significant stakes, including lives.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10865-10960 confidence: medium

  A big red eagle carries the youth to a mountain and leaves him on a saddle-shaped crag for four days without food or drink, then returns him to earth, gives wing-feathers, and tells him how the feathers will guide him to a hole in the ground.

  The youth is carried by the eagle to a mountain, endures four days without food or drink, receives guiding feathers, follows directions to a pit, and encounters buffalo beings.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11152-11266 confidence: medium

  A man seeking eagle-feathers plucks young eagles, kills an attacking eagle, and is carried by Big-Eagle to a mountain-top crag; after ten days Big-Eagle gives him feathers and instructions about buffalo.

  The man seeks eagle-feathers, is carried to a mountain-top and left hungry for ten days, then receives feathers that protect him during encounters with buffalo bulls.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11363-11446 confidence: medium

  When the boy is grown the woman goes home across the mountains; Jack-Rabbit follows. The text then names a fragmentary piqued buffalo-woman story: a calf points to a spring, prepares his father for buffalo-camp tests, helps him identify his son among calves, but Jack-Rabbit fails the last test and is killed.

  The wife goes back home across the mountains; in the fragmentary buffalo-woman sequence, Jack-Rabbit enters a buffalo camp and must recognize his son among calves, aided by signals, but fails the last test and is killed.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12020-12091 confidence: medium

  At the water the wolf crosses underneath while the man slides across with mink-skins on his feet; dropped mud becomes an island where he sleeps; a second water is crossed similarly; the wolf points out the camp beyond a hill where the wife dwells and warns of her very wakan master who wins people in games.

  At the destination camp, the man is told he will be tested by a wakan chief who wins people in games; losing means slavery and winning grants half the people.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12093-12180 confidence: medium

  The man arrives at the center lodge, finds the chief, former wife, and four guardians; the chief sets a wager involving the wife and death depending on whether the guardians are beaten.

  The man seeks his former wife, the chief offers her if he defeats the guardians, and the wolf later says he helped the hero recover the wife; the recovery is achieved through successive contests.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12093-12180 confidence: medium

  A self-moving bucket draws water, boils over a fire, and a helper survives entering it; the young man stays longer, demands more fire, the caldron bursts, and he escapes underground, winning the first contest.

  The hero survives the boiling bucket and the red-hot pit, each associated with fire, heat, and expected death, by remaining unharmed or escaping underground.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12647-12742 confidence: medium

  A young man tells the boy he will make a new kind of dance and first explain how he obtained it.

  The young man is led by speaking prairie-dogs into their lodge, observes songs, ornaments, and dancing, and is instructed to establish the dance among people.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7918-8009 confidence: high

  The orphan is said to grow tall, be first to make a buffalo-pound, and become handsome by sweating.

  The boy is ugly or disliked, enters a sweat-lodge or sweats, and comes out handsome or in the desired form; the footnote explicitly names a deformed-transformed motive.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8450-8543 confidence: high

  The sister makes a sweat-lodge; the boy enters and prays, his voice and size change, and by the fourth opening he is a well-sized youth. He predicts a big bear at the door, and it appears the next morning.

  The boy enters a sweat-lodge, prays, and grows by stages until the fourth opening, when he is a well-sized youth.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8732-8829 confidence: high

  The angry father takes his son in a canoe to an island in a big lake with four islands, leaves him there, and responds to the boy’s calls by asking, 'Who is your father?'

  The boy is abandoned on an island, dons gull skin and feathers, learns to fly, and follows the gull’s directions through chasm trials.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8930-9022 confidence: high

  A new section titled 'The Son-in-Law's Tests' begins: Sitcon'ski has a beautiful daughter; a young man marries her, and she warns that her father kills young men and has already killed three.

  The heading names son-in-law tests; the daughter warns that Sitcon'ski kills young men, and Sitcon'ski attempts to burn the youth's moccasins during travel.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9025-9121 confidence: medium

  The wife warns of another test; Sitcon'ski takes the young man by canoe to an island for eggs and secretly paddles home.

  The father-in-law figures repeatedly send sons-in-law into dangerous tasks involving an island, spring, mountain-lion, elk, and abandonment.

  read in the book →

• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9123-9212 confidence: medium

  In the tale titled 'The Evil Parents-in-Law,' a grandson living with an old woman says he wants a wife and goes toward the sunrise despite her warning about evil people; he seeks the man with an only daughter, and the father says he may marry her only if he does as ordered.

  The father of the only daughter makes marriage conditional on obedience, then imposes tasks and contests involving tree-cutting, eating, and shooting.

  read in the book →

• The Omaha Tribe ALICE C. FLETCHER / FRANCIS LA FLESCHE / A MEMBER OF THE OMAHA TRIBE / CONTEXTS; lines 539-755 confidence: medium

  Contents include rites for the individual: introduction of the Omaha child to the Cosmos, introduction of the child into the tribe, ceremony of turning the child, consecration of the boy to Thunder, and ceremonial introduction to individual life and to the supernatural.

  The contents list rites introducing the Omaha child to the Cosmos and tribe and a ceremonial introduction to individual life and the supernatural.

  read in the book →

• The Omaha Tribe ALICE C. FLETCHER / FRANCIS LA FLESCHE / A MEMBER OF THE OMAHA TRIBE / CONTEXTS; lines 539-755 confidence: medium

  Contents include rites for the individual: introduction of the Omaha child to the Cosmos, introduction of the child into the tribe, ceremony of turning the child, consecration of the boy to Thunder, and ceremonial introduction to individual life and to the supernatural.

  The contents include the heading Consecration of the boy to Thunder under rites pertaining to the individual.

  read in the book →

• The Omaha Tribe ARCH.EOLOGICAL INSTITUTE OF AMERICA, / BELLEVUE, TREATY OF 623 / INDEX / part in ritual of White Buffalo Hide 289; lines 44638-44737 confidence: medium

  The children entry lists amusements, abandoned baby names, care and training, consecration of a boy to Thunder, exemption from sweat baths, introduction into the tribe, introduction to the Cosmos, participation in Wa'wan, and puberty ceremony.

  The children index entry lists introduction into the tribe, introduction to the Cosmos, puberty ceremony, and rites connected with children.

  read in the book →

• The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 35 / TRIBAL ORGANIZATION / FLETCHER-LA FLESCIIE I TRIBAL ORGANIZATION 191; lines 13201-13304 confidence: medium

  Mon'hiuduba is glossed as stone knife plus four and identified as one of the names of the keeper of the ritual used in cutting the hair and consecrating the child to thunder.

  A ritual keeper's name is tied to a rite for cutting hair and consecrating a child to thunder.

  read in the book →

• The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 14 / WASHP'HA (OSAGE) / ADOPTION' CEREMONY; lines 4077-4145 confidence: high

  The captor invites Tsi'zhu washtage peacemakers and Pgro^ga war-rite chiefs, provides food, states the adoption wish, and gathers ritual specialists from Nu'xe, O/pxon, Fbatse, Wa'tsetsi, and Hon'ga; the captive is placed at the stranger's seat and the child initiation/naming ritual is recited.

  The rite uses the ritual for the initiation and naming of a child born in the tribe, gives the captive a ritual name, and later gives the adopted child a father's-group name.

  read in the book →

• The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 14 / WASHP'HA (OSAGE) / ADOPTION' CEREMONY; lines 4077-4145 confidence: medium

  The Ingron'ga chief cuts the captive's nose with a flint knife; blood is wiped away; water and food are administered; a cedar-adorned sacred pipe is smoked; buffalo fat is anointed; black face stripes are painted; the name Ni'wathe, “made to live,” is announced and the captive becomes the adopter's child.

  The black stripes painted on the captive's face are explained as recognition of Thunder as god of war and of the captive's future duties as a warrior of the tribe.

  read in the book →

• The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 8779-8983 confidence: high

  The youth is to fast and pray four days and nights if able, and is forbidden to use the bow and arrows given by his father when he left home for the solitary test.

  The youth leaves home for a solitary endurance test, fasts and prays for four days and nights, and seeks supernatural aid.

  read in the book →

• The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 8985-9058 confidence: high

  The youth goes forth to fast silently and unobserved, receives no counsel, returns alone to his father's lodge, and for four days rests, eats little, and speaks little.

  The youth departs alone to fast, returns under four days of restraint, and may then privately disclose the vision to an older man with a similar experience.

  read in the book →

• The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 9060-9134 confidence: high

  The rites are summarized as progressive steps from birth through tribal membership to entrance into manhood, which requires voluntary fasting and prayer and direct personal relation with the supernatural, joining the seen and unseen.

  The passage explicitly describes the entrance into manhood as requiring voluntary effort through fasting and prayer, bringing the man into direct personal relations with the supernatural.

  read in the book →

• The Omaha Tribe DIVISIONS OF TIME / WEATHER SIGNS / SUMMARY / THE OMAHA TRIBE; lines 8152-8297 confidence: high

  The priest puts new moccasins on the child's feet; near the end of the song the child is lifted, set on its feet, and made to take four steps typical of entrance into a long life.

  The passage explicitly identifies the sequence as the ceremony of introducing the child into the tribe and includes ritual actions, naming, and taboo instruction.

  read in the book →

• The Omaha Tribe DIVISIONS OF TIME / WEATHER SIGNS / SUMMARY / THE OMAHA TRIBE; lines 8152-8297 confidence: medium

  The child's ni'kie name is announced, and the priest cries to “Ye hills, ye grass, ye trees, ye creeping things” that the child has thrown away its baby name.

  The child's ni'kie name is announced, and the priest publicly declares that the baby name has been thrown away.

  read in the book →

• The Omaha Tribe DIVISIONS OF TIME / WEATHER SIGNS / SUMMARY / THE OMAHA TRIBE; lines 8152-8297 confidence: medium

  The priest instructs the child in the tabu it must observe and the penalty for disobedience; the text states that the ceremony up to this point introduces the child into the tribe and is the same for boys and girls, with boys having a supplemental rite.

  After the naming, the priest instructs the child about the tabu it must observe and the penalty for disobedience.

  read in the book →

• The Omaha Tribe ELEVENTH SONG / TWELFTH SONG / THE OMAHA TRIBE / THE HE'DEWACHI; lines 16532-16580 confidence: medium

  Women brought gifts to benefit husbands or brothers by adding to their count; gifts could be counted toward Hon/hewachi eligibility and tribal honors, were exchanged or bestowed on keepers, and were said to foster pleasure and tribal unity.

  Gifts made during the ceremony may be counted by a man seeking eligibility for membership in the Hon/hewachi and as steps toward tribal honors.

  read in the book →

• The Omaha Tribe F3EHB1 / SOCIETIES / SOCIETIES / THE OMAHA TRIBE; lines 33571-33702 confidence: low

  The man understood that his sister's spirit still loved and guarded him, became comforted, ceased mourning, resumed his duties, and made the incident his Hon'hewachi membership song.

  The incident becomes the theme of the man's song of membership in the Hon'hewachi, and he sings it during meetings with members.

  read in the book →

• The Omaha Tribe GAHI'GE, AN OLD OMAHA CHIEF / THE COUNCIL OF SEVEN CHIEFS / THE OMAHA TKTBE / EMOLUMENTS OF CHIEFS AND KEEPERS; lines 14376-14433 confidence: medium

  Gifts served as entrance fees to societies, with Hon'hewachi admission especially costly; society meetings required feast food and sometimes ceremonial gifts drawn from surplus created by men's hunting and women's industry, without leaving the family in want.

  The passage says gifts were demanded as entrance fees to societies and that Hon'hewachi admission was particularly costly.

  read in the book →

• The Omaha Tribe GENTES OF THE OMAHA TRIBE / THE OMAHA TRIBE / TWENTY-SEVENTH ANNUAL REPORT PLATE 24 / NUGA'XTI; lines 9639-9663 confidence: high

  “After the performance of the initiatory rite and bestowal of the ni'kie name, the father cut his child's hair in the manner which symbolized the tabu of his gens.”

  The passage explicitly describes an initiatory rite, the bestowal of a ni'kie name, and a subsequent symbolic haircut applied to the child.

  read in the book →

• The Omaha Tribe HUNTING / RULES OBSERVED IN BUTCHERING / TE UNE, OR ANNUAL BUFFALO HUNT / THE OMAHA TRIBE; lines 18065-18142 confidence: medium

  For four days before departure the wathon fasted; after the people departed he followed barefoot without weapons, reached camp after supper, entered his tent alone, and this conduct was explained as a prayer to Wakon/da for courage and wise leadership.

  The wathon fasts, walks barefoot without weapons, keeps vigil alone, lives apart, prays continually, and receives power and direction from Wakon/da; the passage also links the practice by name to a youth's solitary prayer-fast.

  read in the book →

• The Omaha Tribe IBTH. ANN. 27 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 51 / SOCIAL SIGNIFICANCE; lines 24733-24820 confidence: high

  At a child's initiation into the tribe, the child receives a gens name, has moccasins put on its feet with song and ritual, is turned by the winds, and is sent into the walk of life.

  The child receives a gens name and moccasins are put on its feet with song and ritual as part of initiation into the tribe.

  read in the book →

• The Omaha Tribe INDEX / INDEX / PUBLICATIONS OF BUREAU 12, 13 / RESEARCH WORK 7-11; lines 47054-47104 confidence: low

  Index entry for rites and rituals, including general character, introduction of child to Cosmos, and introduction of child into tribe.

  The index explicitly lists rites concerning the introduction of a child to the Cosmos and into the tribe.

  read in the book →

• The Omaha Tribe INDEX / part in dispatching scouts 424 / INDEX / INDEX; lines 46842-46960 confidence: medium

  Index entry lists a puberty ceremony account.

  The index includes a specific entry for a puberty ceremony account.

  read in the book →

• The Omaha Tribe INDKX / part in riles 159 / EARTH- / EDITORIAL WORK 12; lines 45061-45257 confidence: medium

  "FASTING, in puberty ceremony 129, 131"

  Fasting is explicitly indexed under puberty ceremony.

  read in the book →

• The Omaha Tribe INTERRELATION OF MEN AND ANIMALS / VENERATION FOR THE ANCIENTS / POSITION OF CHIEFS / TOTEMS; lines 39826-39837 confidence: medium

  It was “a token or kind of credential of the vision granted the youth during his fast.”

  The passage links a youth's fast, a granted vision, and a continuing credential of that vision in the personal totem.

  read in the book →

• The Omaha Tribe LJ LJ / THE CEREMONY AMONG THE PONCA / INFLUENCE ON TKIBAL DEVELOPMENT / AUTHORIZATION OF A WAR PARTY; lines 27320-27400 confidence: medium

  A man wishing to lead aggressive warfare must approach the keeper of a Sacred Pack of War, invite him to a simple feast repeated four times, after which the pack is opened and instructions are given.

  After the fourth feast, the keeper teaches the leader his duties, rites to perform morning and evening, and methods for organizing, scouting, and attacking.

  read in the book →

• The Omaha Tribe MUSIC / SONGS, SINGING, AND RHYTHM / THE WA'WAN CEREMONY / MUSIC; lines 25696-25784 confidence: medium

  A man had to have the Wa'wan pipes presented to him four times before being considered sufficiently instructed to inaugurate a party, and he had to obtain consent of the Seven Chiefs, especially for carrying pipes to another tribe.

  A man must have had the Wa'wan pipes presented to him four times and be sufficiently instructed before inaugurating a party, with additional consent from the Seven Chiefs.

  read in the book →

• The Omaha Tribe MUSIC / THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE; lines 26830-26894 confidence: low

  The leader carries clothing for the child and skin pouches containing red and black paint.

  The child is clothed and painted in a formal sequence involving a leader, skin pouches of red and black paint, pipes, song, and a designated honor-qualified member.

  read in the book →

• The Omaha Tribe NAMES OF PARTS AND OF PREPARATIONS OF MAIZE / HUNTING / RULES OBSERVED IN BUTCHERING / TE UNE, OR ANNUAL BUFFALO HUNT; lines 17921-17993 confidence: medium

  Earth lodges were emptied; tent covers and poles were carried; ponies bore loads; parfleche cases, travois, children, and riders formed the traveling cavalcade, including boys on unbroken ponies attempting independent riding.

  Boys mounted on unbroken ponies are described as receiving a first chance to win a place as independent riders in the tribal cavalcade.

  read in the book →

• The Omaha Tribe ORIGIN / SOCIETIES / ORGANIZATION / SOCIETIES; lines 34131-34232 confidence: high

  No dream is required for membership; a member must keep a secret and not be quarrelsome. Admission requires unanimous consent, and formerly four years elapsed between nomination and acceptance.

  Membership requires secrecy, character requirements, unanimous consent, and formerly a four-year interval; the stranger’s instruction centers on seven male and seven female initiates and seven initiation sticks.

  read in the book →

• The Omaha Tribe POINTS OF THE COMPASS / DIVISIONS OF TIME / WEATHER SIGNS / SUMMARY; lines 7965-8039 confidence: high

  Cognate tribes have ceremonies similar in purport; among the Omaha, no further child ceremony concerning cosmos, gens, or tribe occurs until the child can walk, when it is ceremonially introduced into the tribe.

  The passage presents a rite required for all Omaha children once they can walk, introducing them into the tribe while relating them to winds, earth, fire, stone, names, and moccasins.

  read in the book →

• The Omaha Tribe POINTS OF THE COMPASS / DIVISIONS OF TIME / WEATHER SIGNS / SUMMARY; lines 8041-8149 confidence: high

  A herald announces the ceremony when the day is up and birds are singing; a tent is made sacred; the keeper enters; parents bring children able to walk steadily; the child needs new moccasins and fees are given to the priest.

  The rite is performed for children newly able to walk steadily, centers on new moccasins, and includes entry into a sacred tent, priestly blessing, and ritual positioning.

  read in the book →

• The Omaha Tribe RALLY SONG / WARFARE / WARFARE / THE OMAHA TRIBE; lines 28781-28826 confidence: medium

  “as he enters the field of action, he is to prove himself a man”; the song’s climax is “Have they not said, a Man!”

  The passage says the man enters the field of action and must prove himself a man, while the song culminates in verbal recognition of manhood.

  read in the book →

• The Omaha Tribe RECENT HISTORY OF THE OMAHA TRIBE / CONTACT WITH THE WHITE RACE / EARLY TRADERS / INTRODUCTION OF METAL IMPLEMENTS; lines 40407-40443 confidence: medium

  A lock of hair taken from a male child consecrated to Thunder was cut with a flint knife; only a flint knife could be used for curative bleeding.

  A lock of hair from a male child was cut with a flint knife when he was consecrated to Thunder.

  read in the book →

• The Omaha Tribe REGULAR MEETINGS / SOCIETIES / THE OPENING CEREMONY / SOCIETIES; lines 34499-34647 confidence: medium

  The u'zhu directs a servant to gather members' mystery bags by fours and lays them before him; he paints with blue paint the head of the animal whose skin formed the bag.

  The passage describes painting of members and animal-skin bags in the ceremony and links the drum action to a story episode in which children were painted.

  read in the book →

• The Omaha Tribe RESEARCH WORK 7-11 / INDEX / SALT, SOURCE 342 / INDEX; lines 47369-47639 confidence: medium

  "SOCIETIES — based on similarity of visions 133"; the same entry lists entrance fees, magic, rites, and secret admission.

  The societies entry states that societies are based on similarity of visions and includes entrance fees, rites, and secret admission.

  read in the book →

• The Omaha Tribe RETURN OF A WAR PARTY / THE OMAHA TRIBE / VICTORY SONG / WARFARE; lines 28933-29070 confidence: medium

  After some attacks, an arm, leg, or head from the neighboring battlefield was brought back; boys were made to strike or step on the mutilated dead enemy as if taking honors, to encourage valor and familiarity with war scenes.

  Boys strike or step on dead enemy remains as though taking honors, with the stated aim of familiarizing them with war and encouraging valorous acts.

  read in the book →

• The Omaha Tribe SECRET SOCIETIES / THE MONCHU' ITHAETHE / SOCIETIES / THE TE' ITHAETHE; lines 32238-32260 confidence: medium

  The Te' ithaethe name is explained as referring to the buffalo showing compassion by coming in vision and giving power.

  Membership in the society is granted to persons who have buffalo dreams, and the buffalo is said to give power through vision.

  read in the book →

• The Omaha Tribe SOCIETIES / ORGANIZATION / SOCIETIES / SOCIETIES; lines 34248-34312 confidence: low

  The face line from mouth to ears represented a sun ray, the arm lines typified lightning, and the painting followed the manner in which the mysterious stranger painted the children.

  Members' face and arm painting are described as following the way a mysterious stranger painted children, and the markings have stated sun and lightning meanings.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / SOCIETIES / OPENING RITUAL; lines 37742-37969 confidence: medium

  The sweat lodge is used as a preparatory rite and when a member is about to minister to the sick; the ritual is the one Waki'dezhinga used when entering the sweat lodge to prepare for sick persons.

  The sweat lodge is used as a preparatory rite, including when a member is about to minister to the sick, and Waki'dezhinga uses the ritual when entering it.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / SOCIETIES / OPENING RITUAL; lines 37971-38125 confidence: medium

  A second ritual is said to be intoned as the sweat lodge is prepared for curative purposes; it repeatedly addresses Insha'ge, the old man, and mentions distressed children and the sweat lodge context.

  The rite is connected with sweat lodge preparation for curative purposes, the speaker's joining or instruction, and the patients' seeking protection in the stone.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / SOCIETIES / OPENING RITUAL; lines 38127-38356 confidence: high

  The ritual was used when entering the sweat lodge before initiation of a member of the Pebble society.

  The passage explicitly states that the ritual was used when entering the sweat lodge before initiation of a Pebble society member.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / SOCIETIES / OPENING RITUAL; lines 38358-38513 confidence: medium

  The ritual refers again to the little ones and states that impurities will be washed away so they appear to the end without obstacle.

  The passage is an opening ritual involving little ones, sweat-lodge stones, steam, willow framework, washing away impurities, and placement of the child amid winds and four directions.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33704-33757 confidence: high

  "I am a being of mysteries" and have sought proper persons to instruct in knowledge of these mysteries.

  The stranger identifies himself as a being of mysteries and says he will teach the selected man during a season of travel.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33704-33757 confidence: high

  "I am a being of mysteries" and have sought proper persons to instruct in knowledge of these mysteries.

  The stranger states that knowledge can be given only to those who seek it and notes that the household entertained him four times at the proper season before he selects the man.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33759-33829 confidence: high

  The stranger tells the parents to prepare to move, directs the family's route, points out trees, fruits, herbs, and roots useful for food or medicine, and tells the couple to observe and remember them.

  The stranger directs movement and hunts, teaches edible and medicinal plant knowledge, and instructs the family to remember songs and practices.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33759-33829 confidence: high

  After sundown the woman fetches water and cooks the elk heart and tongue. The stranger clears the fireplace, sits at its south side, seats the family in order, sings twenty-two songs and teaches them to the parents. Animal cries are heard between songs; they sing all night and learn a song for going out.

  The stranger teaches songs, arranges participants around the fireplace, leads all-night singing, and emphasizes an exit song to be remembered before going out.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33831-33895 confidence: medium

  The two groups of seven agree to help man; the sun and moon consent and say they will stay above and look down on their children; lightning agrees to make paths; all say to search for the proper recipient of power.

  The animal council seeks a proper person to receive power; the stranger directs special food handling and teaches songs in an all-night setting.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33897-33911 confidence: low

  On the morning of the fourth day, with no wind and the lake perfectly still, the stranger gets water and gives everyone some to drink.

  Before the announced departure with the children, the stranger gives water, washes and combs the children, orders special clothing, arranges the tent, places a skin by the fire, and assigns seating.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33913-33970 confidence: high

  The stranger instructs the father and mother to remember his teachings, keep them secret, later choose seven men and seven women to initiate, wait four years before choosing another seven, and impart the power he has given them.

  The stranger teaches the parents secretly, specifies the later selection of initiates, sets a waiting period, and says the parents can impart the power he gave them.

  read in the book →

• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33972-34027 confidence: medium

  The stranger instructs about earth-colored paint, earth and stars as brothers, a circle of stars, shells like stars, the holy white swan, the left wing and down, the still lake, quiet mind, and powers from mysterious lake animals.

  The sequence includes sacred instruction, a four-day requirement, ritual singing, prescribed placement of children, a water ordeal, and a later revelatory speech.

  read in the book →

• The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / ORIGIN / SOCIETIES; lines 34030-34086 confidence: high

  The couple rejoins the tribe and decides to organize a society as instructed by the stranger, so members can receive the magic power. The first lodge is described as seven: man, wife, four children, and the mysterious stranger as leader.

  The couple organize a society as the stranger instructed, initiate others, and transmit received magic power to members.

  read in the book →

• The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / ORIGIN / SOCIETIES; lines 34030-34086 confidence: high

  The man and woman each initiate seven others, wait four years, and make packs for articles worn when the society meets and for medicinal roots pointed out by the stranger.

  The stranger gives knowledge of roots and herbs as secrets, including healing medicines and poisons, to be shared only with initiates.

  read in the book →

• The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / ORIGIN / SOCIETIES; lines 34030-34086 confidence: high

  The couple rejoins the tribe and decides to organize a society as instructed by the stranger, so members can receive the magic power. The first lodge is described as seven: man, wife, four children, and the mysterious stranger as leader.

  The couple can give initiates a share in the magic power bestowed on them by the mysterious stranger.

  read in the book →

• The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOCIETIES; lines 37388-37482 confidence: high

  Membership was gained by fasting dream or vision of water, the pebble as water’s representative, or the water monster; the water monster was a huge animal-form creature that lashed water with its mighty tail and usually lived in a lake.

  Pebble Society membership is gained by a fasting dream or vision of water, pebble, or water monster.

  read in the book →

• The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOCIETIES; lines 37388-37482 confidence: medium

  Pebble Society members wore little clothing and painted dream animals or monsters on their bodies; Shell Society members wore ornamented apparel. Pebble Society meetings were irregular, only in summer, and began with a members-only secret portion.

  Members paint devices on their bodies indicating animals or monsters seen in dreams.

  read in the book →

• The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOCIETIES; lines 37388-37482 confidence: medium

  After all four leaders had touched the earth and painted members, they stood at the rear facing east with calico at their feet, bent as if retching, and spat out their pebbles.

  The leaders retch and spit out pebbles, shoot members with them, and the struck members fall rigid before the sequence continues by fours.

  read in the book →

• The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE; lines 35042-35114 confidence: low

  The song refers to the society's organization and bids members to "come now and shoot each other in the face"; the otter-skin shell was aimed at the mouth, where breath, the sign of life, comes from.

  The passage states that the song refers to the organization of the society and then describes ordered ritual acts by members and the four participants.

  read in the book →

• The Omaha Tribe SOCIETIES / THE WATHA'WA (FEAST OF THE COUNT) / SOCIETIES / THE TATTOOING; lines 33296-33326 confidence: medium

  Two scaffolds were set outside the candidate's lodge for fee articles; required items included 100 knives and 100 awls, described as male and female implements and placed on opposite sides of the fireplace.

  The passage presents a formal rite centered on a candidate, with prescribed preparation, positioning, singers, officiant, tools, and completion of tattooing.

  read in the book →

• The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32697-32830 confidence: medium

  The song speaks of a man going out to fast and pray; as he went, the Thunder beings spoke to him and called him "friend."

  The song is said to speak of a man who went out to fast and pray and was addressed by Thunder beings as friend.

  read in the book →

• The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32697-32830 confidence: medium

  Hon'hewachi is described as an honorary chieftainship society for men who had accomplished one hundred or more wathin'ethe, defined as prescribed acts and gifts; membership was a high honor but not political prominence.

  Hon'hewachi membership required completion of one hundred or more prescribed acts and gifts and was treated as a high honor.

  read in the book →

• The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32697-32830 confidence: high

  The credential of a man's Hon'hewachi membership was the right to tattoo on a maid certain cosmic symbols of night and day; the woman so tattooed was called a woman chief.

  A man's credential for membership was the right to tattoo a maid with cosmic symbols of night and day; the marks are described as marks of honor or distinction.

  read in the book →

• The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32832-32905 confidence: high

  Entrance into Hon'hewachi requires a candidate to count at least one hundred wathin'ethe; gifts to Seven Chiefs for Xi'kagahi xu'de are excluded; high-ranking countable acts include benefits to the tribe and gifts to very poor persons.

  Hon'hewachi entrance depends on counting at least one hundred wathin'ethe, and the passage distinguishes which gifts qualify for that admission count.

  read in the book →

• The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32907-32962 confidence: high

  A man preparing to count his hundred works silently for years, does not reveal his purpose or chosen maid, and premature disclosure is believed to cause the girl to die or misfortune to befall him.

  Entrance into the society requires a long period of preparation, silent work, concealment of purpose, and later proof of favor and will power.

  read in the book →

• The Omaha Tribe SOME CURATIVE PLANTS / FUNERAL SONG / THE OMAHA TRIBE / THE KEEPER; lines 39467-39577 confidence: medium

  We'wacpe rites are institutional, distinct from the personal rite of a youth seeking relation with the supernatural and from most secret society ceremonies, with Hon'hewachi described as an exception involving cosmic forces and religious conceptions.

  The passage mentions the introduction of the child to the cosmos, Turning the Child, consecration of the boy to Thunder, and a distinct personal rite in which a youth seeks relation with the supernatural.

  read in the book →

• The Omaha Tribe TAFA' GENS (8) / THE OMAIEA TKJBE IKTII. AXX. 27 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 35; lines 12925-13001 confidence: high

  Washe'ton is etymologically explained as the act of possessing children; its rites consecrate a child's life to the power symbolized by thunder and lightning and make the child, so to speak, reborn as a tribal member.

  The child is consecrated through Washe'ton rites and described as reborn as a member of the tribe; fourth-day naming and emblems accompany the rite.

  read in the book →

• The Omaha Tribe TATTOOED OSAGE / MARK OF HONOR / THE OMAHA TRIBE / FKTH. ANN. 27; lines 14759-14802 confidence: medium

  A pipe is tattooed on each side of the central figure; triangles represent tents; the design means "the Sacred Pipe has descended" and all keepers must be marked this way.

  Tattooing marks Sacred Pipe keepers, distinguishes battle-honored warriors or their family members, and is performed in connection with ritual ceremony.

  read in the book →

• The Omaha Tribe THE FEATHER WAR BOXNET / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 57 / PONCA CHIEF; lines 29893-29982 confidence: medium

  A noted warrior may arrange a bonnet for presentation to the son of a valiant man; the act honors the family, is acknowledged with valuable gifts, and challenges the son to win similar honors.

  The son receives the war bonnet as a challenge to achieve comparable honors by risking his life, and his kin mourn him as if dead before the dangers he must face.

  read in the book →

• The Omaha Tribe THE OMAHA TEIBE / TRIBAL ORGANIZATION / GENTES OF THE OMAHA TRIBE / THE OMAHA TRIBE; lines 9599-9636 confidence: high

  The passage classifies We'zhinshte names as ni'kie, dream, fanciful, borrowed names, and nicknames; ni'kie names refer to rites and taboo, are bestowed at initiation, and later names may commemorate dreams, deeds, or events.

  Ni'kie names refer to the rites and taboo of the gens and are bestowed during the rite of initiation into the tribe.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-SEVENTH ANNUAL REPORT PLATE 58 / THE SACRED SHELL / THE CEDAR POLE; lines 30418-30513 confidence: high

  Omaha societies are divided into social and secret societies; secret societies deal with mysteries, are generally entered by dream or vision, and may involve healing knowledge or shamanistic practices.

  Secret-society membership is described as generally attained by virtue of a dream or vision.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-SEVENTH ANNUAL REPORT PLATE 58 / THE SACRED SHELL / THE CEDAR POLE; lines 30515-30591 confidence: medium

  Omaha Hethu'shka membership was restricted to warriors, including chiefs and privates on equal footing; eligibility required public war honors before the Packs Sacred to War, and admission followed invitation and unanimous consent.

  Entry required public war honors before the Packs Sacred to War, selection by an existing member, and acceptance if no objection was raised.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL; lines 8687-8776 confidence: high

  The passage introduces Non'zhinzhon as an Omaha youth rite at puberty, explains the meaning as standing sleeping, describes the mind becoming white through a night-to-day image, and says the youth enters personal relations with the mysterious power controlling nature and existence.

  The rite occurs at puberty, marks entry into individual life and relation to the supernatural, sends youths to lonely hills for a four-day ordeal of crying and praying, and is obligatory for males at the proper age.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / F3EHB1 / SOCIETIES / SOCIETIES; lines 33509-33568 confidence: medium

  Uncooked food is placed near the door; the leader distributes gifts; each person receives a knife and awl; the tattooer receives the largest share and remaining food.

  The passage refers to tattooing, initiation of a member, tattooing of a maid, and women who had received the mark of honor.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / LJ LJ / THE CEREMONY AMONG THE PONCA / INFLUENCE ON TKIBAL DEVELOPMENT; lines 27148-27242 confidence: high

  The teaching places the warrior under supernatural power and is formulated in rites essential to initiating aggressive warlike expeditions and maintaining tribal control over warfare.

  The performance of rites is described as essential to initiating aggressive warlike expeditions and establishing tribal control over warfare.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE / LJ LJ; lines 26955-27069 confidence: medium

  “Eagle down was sprinkled over the head of the child, making it look like a callow bird.”

  The child is ritually marked with eagle down, cannot be carried onward until defensive honors are counted over the child, and is then carried to the lodge for completion of the ceremony.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE / LJ LJ; lines 27071-27105 confidence: medium

  A man enters the lodge alone with the child, closes the door, uses folded pipes to make four passes over the child, turns the child four times, leads the child outside, and the blessing is described as secret.

  The passage describes a restricted ritual action performed over a child who is a Hun'ga, followed by later social recognition that having been Hun'ga is an honor.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE / LJ LJ; lines 27071-27105 confidence: medium

  People tell stories of experiences as Hun'ga: tiredness, tidbits from the leader, playmates teasing them and plucking at down in their hair; later the experience is regarded as an honor and remembered merrily.

  Former Hun'ga recall fatigue, controlled food portions, teasing, and later honor associated with the experience.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / SOCIETIES / SOCIETIES; lines 31103-31157 confidence: high

  The song and translation address elder brothers and captains, state that the speaker waits to share society duties, and say that old men have spoken and their words now refer to the speaker.

  The passage identifies the speaker as a newly admitted member of a society whose membership required war honors; his song expresses inclusion and eagerness to share the society's duties.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE / SOCIETIES; lines 35593-35647 confidence: medium

  The initial song of the Lodge of the “Youngest Son” is given with a literal translation identifying a mysterious one who called him.

  The youngest son is called into a tent and “shot” by the mysterious stranger; the passage states that through the “shot” magic is given and can be transmitted by a representative.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / TECOS'S SONG OF REVENGE / SOCIETIES / THE OMAHA TRIBE; lines 36819-36927 confidence: high

  The narrator later learns that public ceremonies had teachings behind them known only to initiated people and says he failed to learn the Shell Society ritual without becoming a member.

  The narrator says the public ceremony had teachings behind it that were made known only to initiated persons, and he failed to learn them without joining.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / TECOS'S SONG OF REVENGE / SOCIETIES / THE OMAHA TRIBE; lines 36929-36943 confidence: medium

  The respondent says that a request of this kind usually requires proper fees, ceremonies observed by all, and recommendation from members in good standing.

  The respondent says the request normally requires proper fees, ceremonies observed by the society, and recommendation of members in good standing.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / THE PUBLIC CEREMONY / THE OMAHA TRIBE / SOCIETIES; lines 35409-35502 confidence: high

  “The song implies that like powers will be passed on to the initiated.”

  The passage explicitly says that like powers are implied to pass on to the initiated.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / THE PUBLIC CEREMONY / THE OMAHA TRIBE / SOCIETIES; lines 35409-35502 confidence: medium

  “The song implies that like powers will be passed on to the initiated.”

  The initial lodge song is explained as implying the passage of powers to initiates.

  read in the book →

• The Omaha Tribe THE PUBLIC CEREMONY / THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE; lines 35505-35590 confidence: high

  The passage says there is a 'Reference ... to the magic help given to the initiated in the society.'

  The passage explicitly connects the song with magic help given to the initiated in the society.

  read in the book →

• The Omaha Tribe THE TATTOOING / THE OMAHA TRIBE / F3EHB1 / SOCIETIES; lines 33385-33506 confidence: medium

  The passage identifies Fig. 105 as a tattooed design or mark of honor; the star is emblematic of night and the great mother force, and its four points represent life-giving winds connected with Turning the Child.

  The passage identifies the tattooed design as a mark of honor, describes the girl's ordeal during tattooing, and notes expected silence and post-tattoo healing as ritually meaningful.

  read in the book →

• The Omaha Tribe THE TATTOOING / THE OMAHA TRIBE / F3EHB1 / SOCIETIES; lines 33385-33506 confidence: medium

  During the tattooing ordeal the girl tries not to make a sound or outcry; an outcry is considered evidence of unchastity, while rapid healing is considered a good omen.

  The girl is expected to make no outcry during the tattooing ordeal, and an outcry is considered evidence of unchastity.

  read in the book →

• The Omaha Tribe THE WHITE BUFFALO HIDE / BUREAU OF AMERICAN ETHNOLOGY / THE WHITE BUFFALO HIDE / THE QUEST OF FOOD; lines 18450-18491 confidence: low

  Presents could all be counted toward the one hundred that entitled a man to entrance into the Hon'hewachi and to put the mark of honor on his daughter.

  Repeated visits to the Sacred Tent, represented by individual gifts, contribute toward entrance into the Hon'hewachi.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE / GHOST SONG; lines 32515-32580 confidence: medium

  Membership in the Pgthun ithaethe society was limited to men or women who had heard Thunder beings in dreams or visions; through this medium occult powers were believed to be imparted.

  Membership is restricted to those who heard Thunder beings in dreams or visions, and powers are believed to be imparted through that medium.

  read in the book →

• The Omaha Tribe THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE / MUSIC; lines 26897-26952 confidence: medium

  During the first stanza, the man held paint in its receptacle over the child's head, showed it to all present, and made a feint as if to touch the child with it.

  The child is ritually painted during songs, and the design is explicitly linked to sky, directions, winds, sunlight, and the gift or breath of life.

  read in the book →

• The Omaha Tribe THE MONWA'DATHIN AND THE TOKA'LO / SECRET SOCIETIES / THE MONCHU' ITHAETHE / SOCIETIES; lines 32209-32236 confidence: medium

  The words refer to a man going out to fast; at a particular place, the grizzly bear appeared as he stood there, and he felt mysteriously related to the bear.

  The passage links fasting, an encounter with an appearing grizzly bear, a felt mysterious relation to the bear, and a song that serves as credential or title to Bear society membership.

  read in the book →

• The Omaha Tribe THE T'E GA'XE / THE MONWA'DATHIN AND THE TOKA'LO / SECRET SOCIETIES / THE MONCHU' ITHAETHE; lines 32186-32206 confidence: high

  Monchu' ithaethe is explained as bear plus showing compassion, referring to those to whom the bear showed compassion by appearing in a dream or vision and giving power.

  Entry into the Monchu' ithaethe society is by a dream of the bear, and the bear's dream or vision appearance is said to give power.

  read in the book →

• The Omaha Tribe THE WATHA'WA (FEAST OF THE COUNT) / SOCIETIES / THE TATTOOING / THE OMAHA TRIBE; lines 33329-33382 confidence: medium

  A spot was first put on the forehead; this represented the sun, and a song was sung while this was done.

  Within a tattooing-labeled passage, the girl's body is marked in ordered stages with celestial symbols and songs.

  read in the book →

• The Omaha Tribe THUNDER SONG / SOCIETIES / THE WATHA'WA (FEAST OF THE COUNT) / SOCIETIES; lines 33141-33275 confidence: high

  The passage states that the ceremony was difficult to complete because men who could count war honors were dying out, and gives an Oto story requiring a man properly entitled to beat the drum.

  The passage explicitly describes completion of an initiation ceremony, a candidate for Hon'hewachi membership, required gifts, public consideration of acts, final judgment, and a final dance step.

  read in the book →

• The Omaha Tribe THUNDER SONG / SOCIETIES / THE WATHA'WA (FEAST OF THE COUNT) / SOCIETIES; lines 33277-33294 confidence: medium

  Every Hon'hewachi member had to compose a song conforming to the rhythmic standard of the Hon'hewachi initial song.

  The passage describes a candidate, an overnight gathering of chiefs and members, a tattooing ceremony, and a required society song conforming to established rhythm.

  read in the book →

• The Omaha Tribe THUNDER SONG / THUNDER SONG / SOCIETIES / THE WATHA'WA (FEAST OF THE COUNT); lines 32964-33042 confidence: high

  A man who has arranged the required count, fees, and food notifies a sponsor; the sponsor calls Hon'hewachi members, the candidate provides food, and if no objection is made he may prepare for initiation.

  The passage explicitly describes initiatory ceremonies and a ceremony of initiation in which the candidate undergoes a formal public count before chiefs and society members.

  read in the book →

• The Omaha Tribe THUNDER SONG / THUNDER SONG / SOCIETIES / THE WATHA'WA (FEAST OF THE COUNT); lines 32964-33042 confidence: high

  A crowd grows outside the lodge, including aspirants; relatives anxiously seek to help the candidate's memory because outsiders can challenge his statements and some may try to confuse him.

  The count is described as an ordeal and a severe tax on memory, with outsiders able to dispute statements and witnesses called to verify them.

  read in the book →

• The Omaha Tribe THUNDER SONG / THUNDER SONG / SOCIETIES / THE WATHA'WA (FEAST OF THE COUNT); lines 33044-33111 confidence: high

  The smoking of the pipe follows the count and is described as a formal presentation to Wakon'da of the counted wathin' ethe and as an oath of membership.

  The ceremony is explicitly said to represent an oath of membership, and the passage ends with nonmembers leaving so that only the candidate and Hon'hewachi members remain.

  read in the book →

• The Omaha Tribe TRIBAL ORGANIZATION / GO4L. / CHIEFTAINSHIP / ORDERS OF CHIEFS; lines 13873-13960 confidence: medium

  Entrance into Sha'be required a vacancy, Xu'de membership, and wathin'ethe; wathin'ethe is defined as acts and gifts without material return but yielding honor, promoting public welfare, order, peace, support for chiefs and keepers, and friendly relations. Entrance into Xu'de also required wathin'ethe gifts, made solely to the Seven Chiefs.

  The passage describes entrance into named orders through prescribed acts and gifts, review by existing chiefs, and admission only under stated conditions.

  read in the book →

• The Omaha Tribe TRIBAL ORGANIZATION / GO4L. / CHIEFTAINSHIP / ORDERS OF CHIEFS; lines 13962-14001 confidence: high

  At the lodge the elected man may refuse by saying he does not wish to become a chief and by waving away the tribal pipes offered for smoking; the chiefs would then pass on.

  The elected man undergoes a formal acceptance act by smoking the pipes, after which chiefs enter his lodge and perform a confirming action around the fireplace that marks his new membership.

  read in the book →

• The Omaha Tribe TRIBAL CONCEPT; THE NAME OMAHA / THE PONCA TRIBE0 / THE OMAHA TRIBE / RITES AND CUSTOMS OP THE GENTES; lines 2117-2254 confidence: medium

  The symbolic child hair cut closely cropped one side of the head and left the other side untouched to the neck.

  The passage describes distinct symbolic child hair cuts for the Waça'be and Thi'xida gentes and compares the Thi'xida cut with buffalo-gens hair cuts in Oto and Omaha groups.

  read in the book →

• The Omaha Tribe TRIBAL CONCEPT; THE NAME OMAHA / THE PONCA TRIBE0 / THE OMAHA TRIBE / RITES AND CUSTOMS OP THE GENTES; lines 2256-2382 confidence: high

  For Turning the Child, a tent was pitched before the Monkon, made holy, and furnished with a center stone near the fire and sweet grass on the stone; mothers brought children to the hereditary officiant.

  The child is brought to a holy tent, stood on a center stone, turned to the four directions, stripped of the baby name, and given a gens name; boys also undergo hair-lock cutting.

  read in the book →

• The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 42 / AN ELDERLY BEAU / CARE AND TRAINING OF CHILDREN / THE OMAHA TRIBE; lines 23201-23291 confidence: high

  After walking steadily, a child undergoes Turning the Child; a boy also has a lock of hair cut to consecrate his life to Thunder and tribal protection as a warrior; after this, home training begins and the child’s name marks rites and relationship.

  A walking child passes through Turning the Child, and a boy’s hair-lock cutting consecrates his life to Thunder and to tribal protection as a warrior.

  read in the book →

• The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 42 / AN ELDERLY BEAU / CARE AND TRAINING OF CHILDREN / THE OMAHA TRIBE; lines 23293-23379 confidence: high

  The notes are introduced as illustrating teachings and training in industry, good manners, and consideration for others, recorded beside a campfire.

  The passage explicitly presents the sayings as teachings for children and youths, intended to keep them orderly, mindful of elders, and not self-indulgent.

  read in the book →

• The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 42 / AN ELDERLY BEAU / CARE AND TRAINING OF CHILDREN / THE OMAHA TRIBE; lines 23293-23379 confidence: medium

  “The knife eats more meat; you should bite it.” The explanation says knife use makes one lazy and that a man should rely on his own resources.

  Sayings about biting meat, avoiding smoking, avoiding cowardice-producing foods, and learning to make arrows all connect youth restraint and skill with future emergency or battle readiness.

  read in the book →

• The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 42 / AN ELDERLY BEAU / CARE AND TRAINING OF CHILDREN / THE OMAHA TRIBE; lines 23293-23379 confidence: medium

  Small boys and girls played together, but restraints and duties placed on girls later separated them from boys.

  Girls’ marriageability depends on domestic production skills, while young men’s desirability depends on hunting skill, alertness, and courage.

  read in the book →

• The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 42 / AN ELDERLY BEAU / CARE AND TRAINING OF CHILDREN / THE OMAHA TRIBE; lines 23381-23444 confidence: medium

  Boys used to be made to swallow a turtle's heart so their hearts would be strong; the speaker says he swallowed one and afterward could control himself.

  Boys, lads, and children are trained through prescribed ingestion of animal organs and prohibitions on eating or handling particular game parts.

  read in the book →

• The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 35 / TRIBAL ORGANIZATION / FLETCHER-LA FLESCIIE I TRIBAL ORGANIZATION 191 / THE OMAHA TK1BE; lines 13495-13526 confidence: high

  The Inshta'cunda rites include the ritual introducing a child to the Cosmos, inducting the child into tribal place and duty, and the ritual for filling the two Sacred Tribal Pipes on solemn occasions.

  The passage describes a ritual introducing the child to the Cosmos and a ceremony inducting the child into its place and duty in the tribe.

  read in the book →

• The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 3 / WHITE EAGLE (XITHA'CKA) / THE WAZHA'ZHE GENS / HOW WHITE EAGLE BECAME A CHIEF; lines 2659-2724 confidence: medium

  “I wish you to go and find the land where he was killed. If you return successful four times, then I shall resign my place in your favor.”

  Little Bear must complete four successful expeditions before receiving the chief’s office.

  read in the book →

• The Omaha Tribe U LJ / LJ LJ U / MUSIC / THE OMAHA TRIBE; lines 26138-26191 confidence: medium

  Literal translation identifies huwine as “I seek” and says Hun'ga refers to the child, “here the symbol of peace.”

  The passage says the song seeks the host and links Hun'ga to the one to be made a “son” within the ceremony.

  read in the book →

• The Omaha Tribe WARFARE / WARFARE / SCOUT SONG / THE WE'TON WAAN; lines 28344-28457 confidence: medium

  The example song addresses 'Little Brother'; the translation says old men taught that it is difficult to be a man and that he is going where he will realize this saying, implying proof by valor.

  The song says old men taught that it is difficult to be a man and that the warrior is going where he will realize this teaching, with the passage explaining that this means proving it by valor.

  read in the book →

• The Omaha Tribe WEATHER SIGNS / SUMMARY / THE OMAHA TRIBE / CONSECRATION OF THE BOY TO THUNDER; lines 8299-8458 confidence: high

  The ceremony is named We'bashna, glossed as “to cut the hair,” and is linked to a period of political development and control of war rites.

  The ceremony marks a boy with a ritual hair-cutting and consecrates his life to Thunder, while the passage says the power meets each male child at entrance into the tribe.

  read in the book →

• The Omaha Tribe WEATHER SIGNS / SUMMARY / THE OMAHA TRIBE / CONSECRATION OF THE BOY TO THUNDER; lines 8460-8636 confidence: medium

  The passage says hair may typify life; because a part can stand for the whole, cutting a lock from the boy's hair and giving it to Thunder gives the child's life into the god's keeping.

  The passage says that cutting off the boy's hair lock and giving it to Thunder gives the child's life into the god's keeping, and that the song shows the god accepting the consecration.

  read in the book →

• The Omaha Tribe WEATHER SIGNS / SUMMARY / THE OMAHA TRIBE / CONSECRATION OF THE BOY TO THUNDER; lines 8638-8685 confidence: medium

  The closing song is described as returning to cosmic forces appealed to and represented in the ceremony of Turning the Child; the ceremony is also said to include the rite of consecrating the boy to the Thunder god.

  The ceremony includes a rite of consecrating the boy to the Thunder god, within a child-focused tribal ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475 / BUNDLE.; lines 23423-23455 confidence: medium

  A rich boy decides to marry her, goes north and fasts; on the fourth day a red-painted man identified as the Sun gives him a bow and arrow and says the girl is the daughter of Evening-Star.

  The boy fasts, receives a weapon from the Sun on the fourth day, passes obstacles, and reaches the lodge containing the sacred bundle.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23777-23830 confidence: medium

  The boy’s father addresses him in timber and gives him bird, rabbit, larger game, and buffalo; then guides him to rats and ground beans, to artichokes, and gives leggings, moccasins, robe, quiver, and other items.

  The boy is led by his father to game, ground beans, artichokes, corn planting, a sacred bundle, buffalo offerings, and altar use, and later becomes a public buffalo caller.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23777-23830 confidence: medium

  In the beginning of “The Man Who Called the Buffalo,” a boy is born with mysterious power, follows a buffalo-hunting party, discovers artichokes, and meets a man in black leggings with scalps and eagle feathers, buffalo robe, and eagle-skin cap, who says he is the boy’s protector and North Wind and gives ground beans.

  In the beginning of story 23, a boy born with mysterious power meets a man who identifies himself as North Wind and the boy’s protector and gives him ground beans.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23885-23930 confidence: medium

  The gods tell the boy he is in Tirawa's home but cannot see Tirawa.

  The gods teach the boy ceremonies in the westernmost lodge before sending him back to feed his people.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER.; lines 23933-23976 confidence: high

  Title of the Coming Sun abstract; Coming Sun is told in a dream to stand on a hill four days, obeys, fasts, and is directed to look toward a man in a ravine going toward a spring.

  Coming Sun is dream-instructed to fast on a hill for four days, undergoes directed tasks, and receives a new medicine-man status from North Wind.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER.; lines 23933-23976 confidence: high

  Coming Sun fails to head off the man in the ravine, then fails to head off warriors driving ponies and a crowd of warriors carrying scalps on poles.

  North Wind explains that he tried to make Coming Sun a warrior, give him ponies, and help him scalp the enemy, but because Coming Sun failed he will be made a medicine-man instead.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487; lines 23996-24049 confidence: medium

  At the buffalo village the man is instructed to identify buffalo kin; he identifies father-in-law, mother-in-law, wife, and child by tail marks, cockle-burr marks, and the child’s wink.

  At the buffalo village the man must identify buffalo relatives by marks and signals; after the tests, the buffalo allow him to remain and transform him.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24383-24418 confidence: medium

  The younger brother grows beaver-like teeth and injures his father; his teeth are filed down, the father warns against dangerous places, and the brothers visit Long-Tooth-Boy's underwater lodge with sage floor, weapons, and flint-bearing strings.

  The father warns against dangerous places, after which the brothers visit a sequence of threatening locations and beings.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24421-24474 confidence: high

  Burnt-Belly is a poor food-beggar mocked as a future brother-in-law; at a stream he has a vision of a finely costumed man who says he will become a great warrior and that power from the Sun is in a young man's shield.

  Burnt-Belly receives water-side dreams, is instructed by a visionary figure, fasts four days, dives four times, is transformed in appearance, and becomes a successful warrior.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24421-24474 confidence: high

  Burnt-Belly is a poor food-beggar mocked as a future brother-in-law; at a stream he has a vision of a finely costumed man who says he will become a great warrior and that power from the Sun is in a young man's shield.

  Burnt-Belly begins as a poor food-beggar mocked by another man, then through visions and prescribed actions becomes beautifully costumed, marries the sister, repulses enemies, and leads a successful war party.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497; lines 24597-24630 confidence: medium

  The chief fears the boy's power, asks him to call buffalo, and after the boy returns from several days as an eagle he directs a successful hunt; the chief moves near the boy's lodge and offers his daughter, but the boy refuses because the proper time has not arrived.

  Burnt-Belly refuses marriage because the proper time has not arrived, but after a girl lies with him he loses power; the abstract says he would have retained power if he had first called buffalo four times.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499; lines 24633-24718 confidence: medium

  Buffalo helpers promise aid and give game instructions; the younger brother plays Gambler while Spider-Woman waits with a quirt; he stakes his life and breaks Gambler's javelin.

  The younger brother plays Gambler after the elder's death; lives and friends are wagered, and victory determines who may kill the loser and his party.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER.; lines 24720-24741 confidence: medium

  The boy returns, invites men including his father, challenges his father, proves beyond the father’s power, causes the father to butt his head after waving his hand, and defeats club-bearing enemies by yelling so that they fall down.

  The boy challenges his father, the father has no power over him, and the boy overcomes the father and his allies.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI / ABSTRACTS. 503; lines 24940-24956 confidence: medium

  He goes to the contest and wagers his life against the lives of Spider-Woman and her children.

  The boy wagers his life against Spider-Woman and her children in a tree-climbing contest and survives the falling tree.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI / ABSTRACTS. 503; lines 24940-24956 confidence: medium

  After asking to be alone in the lodge, he smears his body with white clay, adds black spots, and ties feathers in his scalp-lock.

  Before the contest, the boy smears his body with white clay, adds black spots, ties feathers in his scalp-lock, and sings before climbing.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507; lines 25067-25144 confidence: medium

  The boys prepare for the game with white clay and black eye streaks, dance near the steep bank, and turn into snowbirds and larks when the old woman sings of storms and air.

  Visitors or captives face games or dances set by Spider-Woman, a cannibal mother, or Witch-Woman; survival of the contest leads to defeat of the antagonist.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507; lines 25146-25168 confidence: medium

  On a hill the boy follows noises to a large new tipi, is warned not to approach, enters, says he is willing to die, and sees little people and a south-side man with white facial paint, lariats, and downy feathers.

  The boy reaches a mysterious lodge, is warned not to approach, enters anyway, and encounters little people and animal-linked beings who deliberate about him.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509; lines 25171-25235 confidence: high

  Magpie and Buzzard are errand men; Magpie visits animal lodges and Paliuk, chief of the animals' lodges; animals are invited to Pahuk, and Buzzards carry the boy there in relays.

  The boy is taken to Pahuk, healed by animal medicine-workers, instructed in animals' mysteries at night, and returns as a medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509; lines 25237-25274 confidence: high

  The Loons stay with the couple at night, return to ponds by day, say the couple will have no children but will receive their power, and teach the man water-fowl mysteries after he follows them into the water amid noise, sparks, swimming birds, and downy feathers forming an earth-mound shape.

  The man follows the Loons into water and is taught the mysteries of water fowl amid special signs in the pond.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513; lines 25383-25437 confidence: medium

  Animal Boy, a Chaui young man, disappears and returns famous. Crow Feathers or Cheat Coyote, described as a great thief, envies his costume, challenges him to transform, commands him to remain an eagle, and returns wearing Animal Boy's costume.

  Animal Boy is said to have disappeared, been taken into the animals' lodge, received great power, and later provides buffalo.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25490-25543 confidence: high

  Stone-Man challenges powerless young men to the ring-and-javelin game in his lodge, throws them into a spring of boiling water, destroys many such son-in-law candidates, and promises buffalo to the people each time.

  Stone-Man destroys previous suitors, imposes impossible tasks, and sets a final game as a test of Animal Boy's fitness to be his son-in-law.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25545-25596 confidence: medium

  A man sleeping on a high hill near Swimming Mound is addressed by a giant who says many giant people drowned there and directs him to a powerful thigh bone on the south side of the hill.

  A giant reveals the location and power of a bone, later teaches ceremony and songs in a dream, and the man becomes a medicine-man using the bone.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25598-25667 confidence: high

  A lovesick young man seeks help from an ugly young man favored by girls; the ugly young man says his power came from antelope and suspends him at a river bank by a lariat tied to a tree for four days, during which he sees fire and water nightly.

  The young man is suspended for four days, sees fire and water, faints, enters an animals' lodge, and receives instructions for obtaining power.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25670-25699 confidence: low

  Medicine-lodge performances occur; a stranger shows skill; the leading medicine-man tells of it; his son asks his mother to help him enter the lodge. She objects because he is young and uninstructed. At a creek the boy turns into a swan, and the pair take two squashes home; the mother makes him a booth, and he fills the squashes with swan down.

  The mother says the boy is too young and lacks instruction from his father, yet he performs powerful medicine-lodge feats and later becomes a great medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25809-25865 confidence: high

  A boy's marriage request is refused for lack of war honors; Yellow-Corn marries the greatest warrior; the boy becomes despondent, goes to the water dogs, is mourned as dead, mistakes a deer for a girl, and asks animals to kill him.

  After rejection and despondency, the boy leaves the community, is mourned as dead, encounters animal beings, receives food, powers, medicines, and instructions, and returns transformed.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25868-25916 confidence: high

  In “The Bear Medicine-Man,” a little boy follows Magpie into thick timber; a black-painted man with a feather headdress appears in vision and says the bird is the medicine-men's errand man and that he is bird; Magpie leads the boy back.

  The boy follows Magpie into timber, receives visionary instruction, is taken to the animals' lodge, and is taught by the turtle/fireplace being.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25868-25916 confidence: medium

  A jealous Skidi medicine-man uses human ears and other grave materials for killing; he invites the Chaui boy, gives him a pipe, and feeds him mush that is really human flesh.

  The jealous medicine-man feeds the boy human-flesh mush; Magpie explains that the poisonous food has become an enlarging clay ball and asks the animals to pity him.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26024-26093 confidence: high

  After the son's grave is reported robbed and his body exposed, the mother mourns four days, shelters beneath a drooping cedar tree, hears a bear, and is told by the bear that the bears have taken pity on her.

  The woman enters the bears' den, receives powers, medicines, objects, songs, and instructions, returns to human society, and uses the acquired bear medicine.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26024-26093 confidence: medium

  A man kills a bear while his wife is pregnant; the girl born afterward possesses the spirit of bears, nearly dies when her nails are trimmed, grows up, has three children, and loses them, including a son who dies after a hunt.

  The woman's mourning after her son's death and disturbed grave leads directly to her encounter with the speaking bear and entrance into the den, after which she returns empowered.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26024-26093 confidence: high

  The woman later bears more children, makes the tipi with her husband, originates the bear dance, warns him about the limits of arrow protection, mourns him after his death, teaches her son bear mysteries, teaches a sincere Chaui visitor, performs in medicine-lodges, and her son becomes one of four leaders of the bear ceremony.

  The woman originates the bear dance after receiving bear teachings and later transmits bear mysteries; her son becomes one of four leaders of the bear ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26096-26127 confidence: high

  Someone touches the boy; he stands up in a lodge beneath the lake with men imitating horses on the north side and men imitating buffalo on the south side.

  Buffalo and horse beings say they sent for the boy, took pity on him, will make him a medicine-man, and will teach him buffalo and wild horse dances.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519; lines 25702-25761 confidence: high

  The medicine-man's son seeks to join his father's medicine-lodge, is refused despite prayer and presents, enters with his mother and ceremonial items, and performs creek transformations with gourds, down, and ducks.

  The boy seeks entrance to his father's medicine-lodge, is refused, passes through dangerous events involving Pahuk and animal restoration, and later becomes leader of the medicine-lodge.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519; lines 25702-25761 confidence: high

  The jealous father takes the boy away during a buffalo hunt, accuses him of trying to outdo him, shoots him with an arrow, throws him into the river, and pretends ignorance.

  Across both abstracts, animals receive endangered boys into their lodge or at Pahuk, heal or restore them, and in the second narrative teach powers.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519; lines 25702-25761 confidence: high

  A man leads the chief's son to Pahuk, ties a rope around him, suspends him over a bank to gather eagle and woodpecker feathers, disappears, and the boy realizes he is pregnant.

  The chief's son is deceived and abandoned at Pahuk, brought into the animals' lodge, operated on, fed, taught, given powers, and escorted home.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519; lines 25763-25806 confidence: high

  The boy dreams the man is Thunder-Bird, sees him as a crane-like bird and man, is promised power, keeps a feather, receives a later vision on a buffalo hunt, leaves the feather on a tree, and sees the man change between crane and man by a pond.

  The boy receives dream and vision instructions, carries a feather, visits the supernatural man, learns ceremony for several days, observes a return taboo against parental touch, and later performs in the medicine lodge.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529; lines 26235-26289 confidence: high

  In the lodge, bear and buffalo perform sleight-of-hand; feathers fall from animal mouths; one buffalo blows and swallows a reed whistle and throws up feathers; the buffalo gives a ceremony and a buffalo skull for offerings, spirit residence, and dream instruction; the people return and perform the ceremony.

  Buffalo figures give a ceremony, teach buffalo dance, provide doctoring objects, and grant healing or buffalo-spirit power to medicine-men, a household, or a boy.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529; lines 26235-26289 confidence: high

  After the storm a buffalo tells the people their sacred belongings will be restored, disappears, reappears, and invites buffalo medicine-men to buffalo country; they travel to a steep bank and enter a buffalo lodge through deep water.

  Buffalo medicine-men follow a buffalo to buffalo country, enter a buffalo lodge through deep water, witness animal feats, and receive ceremonial instructions.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529; lines 26291-26334 confidence: high

  The herbal-medicine man sleeps outdoors, sees stars as javelin-game sticks and rings, and is instructed in sleep to make the game and play west of the village; west, east, south, and north are associated with buffalo, diseases, the dead, and enemies.

  The game originates from a sleep vision of stars and is elaborated through dream instructions about making, playing, and later using the game ritually.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529; lines 26291-26334 confidence: high

  Warriors are taken by an enemy; one hides, becomes lost returning home, cries to spirits, hears a buffalo cow singing in the east from a hill, learns mysteries and a sunrise song from the buffalo, receives powers for travel and pony capture, and thereafter succeeds on the war-path.

  A lost warrior appeals to spirits, encounters a singing buffalo cow, learns mysteries and a song, receives powers, and thereafter succeeds on the war-path.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531; lines 26337-26404 confidence: high

  A man wanders to the mountains and dreams on a hill of a black-painted man wearing a buffalo robe who says he is an errand man of the deer society.

  A man is guided by Raven to the animals' lodge, witnesses animal-people singing and dancing, receives instruction from Tirawa, and returns to institute the deer dance.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531; lines 26406-26442 confidence: high

  A man separated from a war party goes to a hill, hears an old wolf singing toward the heavens, receives a root to prepare with clay and snuff for fatigue relief on the war-path, is instructed about a wolf robe, asks for long life, and promises to smoke to the wolf.

  The first man becomes Wolf Man, a famous warrior and leading scout, after receiving wolf power; the second man becomes a medicine-man after visiting Coyote's people and receiving animal medicines.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26445-26498 confidence: high

  A party returns to enemy country; one man is wounded in flight and abandoned by friends with food and drink.

  The wounded man is abandoned, taken by Scalped-Man to a cave, healed, instructed, given ritual objects and powers, and returns as a medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26445-26498 confidence: medium

  Scalped-Man appears and takes the man to his home in a big cave with wild sage on the floor, a fireplace, a buffalo skull with offerings, meat parfleches, and buffalo robes; the man finds no exit.

  Scalped-Man teaches the man in a cave and warns that if he tells of the cave abode, the power will be removed.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26445-26498 confidence: high

  The Eagles receive the boy but are angry at the man for the sacrifice; because he was impatient, they decide to punish him. Two old featherless Eagles on the east side of the den are parents of all Eagles.

  The Eagles keep the child, teach him their power, circle him while scattering feathers and down, and he becomes a young Eagle.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26445-26498 confidence: medium

  A lost man returns after two years wearing a buffalo robe covered with feathers and a feather headdress; he later makes a feather bundle and prays at a feather-covered hill, seeking its secret although he has no power.

  The title identifies the abstract as how the Pawnee got the Eagle Dance, and the passage describes Eagles deciding to keep and teach the boy their power.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26500-26546 confidence: high

  Old Eagle offers the boy his skin to keep his spirit, gives claw, paint, and wing bone for a whistle, promises help in sickness, and instructs him to obtain an eagle-wing fan and fawn rattle for doctoring.

  Both the Eagles and Dog instruct or empower a boy with medicine objects, songs, ceremonies, or healing methods.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26549-26621 confidence: medium

  Dog helps the boy capture a horse; the chief's son aids him; Dog sends him again to war, gives owl feathers, a bone whistle, and red paint, and speaks of the sun as father and protector and the father of Dogs near Tirawa.

  Dog directs war-paths in dreams, gives owl feathers, a bone whistle, and red paint, and says the sun is the boy's father and protector; the boy becomes recognized as a warrior.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26549-26621 confidence: high

  A poor young man goes to a hill, cries, hears drumming on the fourth night, sees Eagle, follows him, and finds birds in a circle with two Swans in the center drumming while the birds whistle.

  A poor young man receives the dance from Eagle, Swans, Owls, and other birds, with fasting and dream instruction, and then institutes the Sun-Dance.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26623-26655 confidence: medium

  On the return, the old woman feeds and keeps the couple, teaches the man the elk dance, gives him a whistle and red beans for communion with spirits, and gives four balls that turn to buffalo.

  The old woman teaches the elk dance and gives a whistle and red beans whose eating enables communion with spirits.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527; lines 26130-26182 confidence: medium

  In “The Origin of the Buffalo Ceremony,” Howling Fox watches men play ring and javelin, hears underground rumbling pass east and west, is told to remain on the grounds, bathes, and brings pipe and tobacco to the northeast corner.

  Under the title “The Origin of the Buffalo Ceremony,” Howling Fox follows instructions after hearing rumbling, meets a buffalo woman, gathers rings, and makes smoke offerings before hearing hoof sounds.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527; lines 26184-26232 confidence: high

  The buffalo woman instructs Howling Fox to make a west-facing earth-lodge and prepare offerings; on the fourth night he gives presents, follows her to a buffalo wallow, and ties presents to bulls' horns.

  Howling Fox receives ritual instructions from the buffalo woman and later institutes the buffalo dance and ceremony among the people.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26658-26712 confidence: high

  Handsome-Boy is guarded and well clothed, is reproached by a girl for lacking warrior reputation, leaves with two ponies, travels many days, has no fire utensils, and eats raw flesh.

  Handsome-Boy leaves after reproach, receives dream guidance, obtains needed tools and fire, seeks prairie-dog help, and takes an enemy scalp.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26714-26762 confidence: medium

  The passage grows lighter and leads to a village; a man calls him “Nephew,” sets him on his feet, burns sage with hot coals on four sides, gives him a sage ball, and tells him to swallow saliva.

  The boy undergoes sage smoke and sage-ball rites, remains four days, receives instruction, and later receives paint, a whistle, and a downy feather from Wind.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25919-25971 confidence: high

  Beaver and other animals try and fail to heal the boy; he follows Magpie, sees fire coming from water, is taken to Pahuk and Spring Mound, and grows weaker as a clay ball in his stomach enlarges.

  The boy is taken through animal medicine-lodges, fails ordinary cures, is healed by a bear chief, and receives special medicine power afterward.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25919-25971 confidence: high

  In 'The Bear Medicine,' a poor boy on a buffalo hunt is ashamed of his father's lack of success, hears of mysterious western animals, goes west into the mountains, follows a trail, and enters a hole that is the home of bears.

  The poor boy leaves the hunt, travels west into the mountains to a bear home, faces a dangerous old bear, and the bear decides to teach him power.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25973-26021 confidence: high

  Bear and his family are transformed between bear and human forms; Bear shoots the boy, blows colored dust on him, shoots an arrow through him, restores him to life, turns him into a bear and back, and tells him to return with his people but remember the bears.

  The boy receives power through Bear, is directed to the animals' lodge, and later sends the chief's son through an animals' lodge ordeal that results in medicine power.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25973-26021 confidence: high

  The boys go toward the animals' lodge; the poor boy cuts meat, lowers the chief's boy over a steep bank by lariat, asks if he will remain suspended until the animals receive him, places dogwood skewers into the skin of his back, positions him with his back to the sun so the sun may tell the bears of the substitute, observes him feeding birds, and on the fifth morning finds him returned in ceremonial garments with a bundle.

  The chief's son is presented as a substitute, suspended over a bank with dogwood skewers, and later returns from the animals' lodge with ceremonial garments, a bundle, and medicine power.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23458-23522 confidence: high

  In the origin of the basket dice game, gods animate mud images of a boy and girl. The couple enters Moon’s lodge, encounters celestial figures, learns dances, receives seeds, is taught the dice game, and learns that the basket represents Moon, mother of all stars.

  A man and wife enter Moon’s lodge and receive dances, seeds, dice-game instruction, and explicit basket symbolism from Moon and star-associated figures.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23458-23522 confidence: high

  In the Crow Lance origin, a war-party leader requires raccoon sacrifice by fire. Some protest and return. The sacrificer is attacked by Crows and Coyotes, the event is treated as an evil omen, and the killed man is restored to life and sees black-painted dancers with a black lance.

  The sacrificer is killed, restored to life, led through restraints and signs to a cave, and initiated by Crows into the Crow Lance society with songs and ritual.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23524-23562 confidence: high

  A man dreams of an immense multicolored-headed monster with a white eagle feather, visits the river-bank vision site, sees spouting water, is drawn toward the water by the monster’s breathing, and is taught animal mysteries and doctoring after the monster says it controls water beings.

  The man is drawn to the water monster, hears its claim of control over water beings, and receives teaching in animal mysteries and doctoring.

  read in the book →

• The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23524-23562 confidence: medium

  The two boys grow up together, disobey warnings not to visit dangerous places, destroy bears, a monster, a mountain-lion, and other wicked animals, return to their country, and Star-Boy becomes a great man before disappearing and being supposed to have returned to heaven.

  The two boys are warned not to go to dangerous places, disobey, and destroy bears, a monster, a mountain-lion, and other wicked animals.

  read in the book →

• The Pawnee - Mythology (Part I) BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75; lines 3755-3822 confidence: medium

  The two girls say they came after the young man and ask whether he can keep up if they walk fast, trot, or run very fast; he says he can, and they set out for their country.

  The girls ask whether the boy can keep up at increasing speeds, then the Buffalo try to leave him behind during the journey, but he stays with them.

  read in the book →

• The Pawnee - Mythology (Part I) BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75; lines 3824-3897 confidence: high

  The old Buffalo tells the boy to go before dawn to the pond before White-Spot-on-Forehead’s tipi and dive four times; if White-Spot-on-Forehead gets into the pond first, the boy must die.

  The boy must undergo dangerous tests among the Buffalo: a timed pond ordeal and a smoking contest, each framed with death as the consequence of failure.

  read in the book →

• The Pawnee - Mythology (Part I) BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER. / WIND.; lines 23978-23993 confidence: medium

  On the third night it snows; the next day Coyote Boy gives out and falls behind while the hunters continue.

  Coyote Boy falls behind in snow and is addressed by Snow Storm, who provides food, guidance, and power.

  read in the book →

• The Pawnee - Mythology (Part I) BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER. / WIND.; lines 23978-23993 confidence: medium

  Clouds come from the west; it snows; an artichoke drops in front of Coyote Boy. While he eats, someone addresses him and says he is the author of the boy's life and is Snow Storm.

  Snow Storm tells Coyote Boy he is the author of his life and later acts as a protector who grants fast-travel power and a cap.

  read in the book →

• The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23661-23726 confidence: medium

  The old Buffalo chief directs the Boy in pond-diving and in contests with White Spot: smoke rising higher, draining a pond, and a race; the Boy wins with instruction, horns, and his bow string.

  The Boy faces formal contests of smoke, drinking a pond, and running, and wins through instructions and magical aids.

  read in the book →

• The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23728-23774 confidence: medium

  A young man on the war-path goes west into mountainous country; the blamed leader ascends a hill to pray; on the fourth night, facing west, he is enveloped in storm with lightning and thunder and falls into trance.

  The first leader ascends a hill to pray and enters a trance in storm; the Spotted-Horse figure is instructed to stand on a hill for four days to receive power.

  read in the book →

• The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23728-23774 confidence: high

  A protector of warriors visits the leader in vision, tells where the enemy camp is, and the party captures ponies and escapes; on returning the leader offers horse hair to the protector.

  A protector of warriors gives the leader information about an enemy camp, and the leader makes an offering; Spotted-Horse names the Sun as protector and becomes successful in taking ponies.

  read in the book →

• The Pawnee - Mythology (Part I) BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II; lines 20215-20291 confidence: high

  The old woman says the journey to Spirit-Land is hard and dark, with a black stream crossed by a log; crossing allows entry and failure means death. She gives mud balls to throw at the wife among dancing spirits, says the fourth hit will restore memory of the living and husband, and says the mud balls will enable return; she also says she will give him a dance on his way back.

  The old woman says the traveler must cross a log over black water to enter Spirit-Land and will die if he fails.

  read in the book →

• The Pawnee - Mythology (Part I) CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47; lines 2411-2461 confidence: medium

  The young men stay with the women, teach them and their people their language, pay special attention to boys, try to make them warriors, and take them on long journeys to teach hardship endurance.

  The young men take boys on long journeys to teach endurance and try to make warriors of them.

  read in the book →

• The Pawnee - Mythology (Part I) COYOTE-MAN AND HIS TRICKS. 445 / I2S. COYOTE TAKES THE PIPE-STICKS TO THE BEAVERS.' / COYOTE AND THE ROLLING STONE. 447 / COYOTE TURNS INTO A BUFFALO. 449; lines 22080-22155 confidence: high

  Buffalo tells Coyote-Buffalo he can eat grass and should learn buffalo powers, graze on high hills, flee people, follow ravines at night, sit among weeds, and keep his nose toward the wind.

  Buffalo gives Coyote buffalo form and instructs him in buffalo powers and rules for conduct; the note says animal-given power must not be passed to someone else.

  read in the book →

• The Pawnee - Mythology (Part I) GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417 / HANDSOME-BOY. 419; lines 20597-20674 confidence: high

  Coals are placed to the east, south, west, and north of the young man; wild sage smoke rises around him; the uncle touches him with sage and gives him a sage ball to eat without spitting.

  The young man undergoes repeated smoke and wild-sage actions, receives instruction, and is sent back with knowledge to tell his people.

  read in the book →

• The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151; lines 7375-7427 confidence: medium

  The father says he is going hunting and forbids the place; the boys play with bow and arrows; the strange boy urges Handsome-Boy to go see the people who killed their mother, and Handsome-Boy eventually agrees despite fear of the ugly, dangerous people.

  The father warns the boys not to go, describes the people there as dangerous, and the strange boy nevertheless persuades Handsome-Boy to go.

  read in the book →

• The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153; lines 7469-7550 confidence: medium

  At an elm tree, the boys enter an underground lodge identified as a wood rat’s nest; Handsome-Boy finds his belongings, and the strange boy says he received powers there from animal beings and was fed by wood rat grandmothers.

  The strange boy identifies the underground wood rat nest as the place where he received powers, where wood rats fed him as grandmothers and animal gods dwelt.

  read in the book →

• The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157; lines 7666-7739 confidence: medium

  A war-bonneted man standing on water speaks to the poor boy in a dream, predicts warrior status and marriage to the wonderful man's sister, describes the sun-dream shield, instructs the boy to borrow it and join a war party, promises protection, and tells him to return to the stream.

  A poor and mocked boy receives dream instructions from a water-standing helper, follows them, joins a war party, and succeeds where others do not credit him.

  read in the book →

• The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157; lines 7666-7739 confidence: medium

  The boy returns to the stream, dreams again of the man on the water, is told to remain three days, and on the fourth night is instructed to dive four times, then meet the wonderful man's sister with a bucket, ask for a drink, and have her follow him.

  After returning from the war party, the boy is told in a dream to remain by the stream for three days and then dive four times before carrying out further instructions.

  read in the book →

• The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157; lines 7741-7758 confidence: medium

  “He went into the water and dived four times. When he came out he felt strong.”

  The boy follows instructions by entering water at night and diving four times; afterward he feels strong and appears clothed and armed.

  read in the book →

• The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159; lines 7761-7845 confidence: high

  A strange woman swims to the island despite feared water animals and tells the boy she left him there so animals could care for him, teach him their mysteries, and prepare him to help his people; she brings him an arrow.

  The Moon says the boy was left on the island so animals could care for him and teach him mysteries until he could help his people.

  read in the book →

• The Pawnee - Mythology (Part I) HANDSOME-BOY. 419 / HANDSOME-BOY. 42I / HANDSOME-BOY. 423 / BIG TURTLE. 427; lines 20975-21014 confidence: high

  The young man returns to the place, is taken into the water, sees different animals with the Turtle as leader, is taught many mysteries, is sent home, and performs many wonderful things that the people dislike.

  The boy returns to the water, is taken beneath it, sees animals under the Turtle's leadership, is taught many mysteries, and later performs wonderful things.

  read in the book →

• The Pawnee - Mythology (Part I) HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99 / THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO.; lines 10102-10177 confidence: medium

  The young man asks for the Buffalo ceremony; Buffalo circle him and rattle their hoofs; whenever they try to kill him he becomes a downy feather; they ask for good smoke and he promises tobacco and smoke.

  The boy asks for the ceremony of the Buffalo, survives the surrounding Buffalo by becoming a feather, and afterward is incorporated into Buffalo life.

  read in the book →

• The Pawnee - Mythology (Part I) HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45; lines 2313-2399 confidence: medium

  A new story begins in a northern Skidi or Pitahauirat village with ceremonies and buffalo meat offered to Tirawa; boys imitate medicine-men; a medicine-man's son and a chief's son are linked through their fathers to ceremonies and sacred bundles.

  In the new story, the poor boy says he has no ceremony or bundle and asks the medicine-man's son and chief's son to promise to learn rituals, songs, and mysteries.

  read in the book →

• The Pawnee - Mythology (Part I) HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45; lines 2401-2408 confidence: medium

  A poor boy asks two boys at night whether they have learned all that is known of the sacred bundles and mysteries.

  The passage centers on whether the two boys have learned all that is known about sacred bundles and mysteries.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 19878-19959 confidence: high

  The Dog appears in Burnt-Belly’s dream, tells him to go on the war-path and promises protection; Burnt-Belly has moccasins made, travels south with the Dog to enemy country, and the Dog brings out a bay pony from a village for him to ride home.

  The Dog appears in Burnt-Belly’s dream, tells him it is time to go on the war-path, promises protection, and Burnt-Belly then departs south into enemy country.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 19961-20021 confidence: high

  The Dog comes to the boy in a dream, tells him to go on the war-path again; the chief's son follows, and each returns from an enemy camp with two ponies.

  The Dog directs repeated war-path actions, gives objects, prescribes four scalp returns, and Burnt-Belly gains recognition as a great warrior.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 19961-20021 confidence: high

  Burnt-Belly kills many buffalo; the Dog says he must return with scalps four times and then get a wife. Burnt-Belly does so, becomes recognized as a great warrior, and marries.

  The Dog says Burnt-Belly must come into the village with scalps four times before getting a wife; Burnt-Belly completes this and is recognized as a great warrior before marriage.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I; lines 19734-19807 confidence: high

  After a buffalo hunt and the cleaning of the medicine-lodge, Eagle-Boy enters, says he has come to act with the medicine-men, and is seated in the northwest because the den of the Eagles is there.

  Eagle-Boy enters the medicine-men's lodge, is seated according to Eagle geography, performs a powerful demonstration, and is afterward recognized as a great medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I; lines 19809-19827 confidence: high

  The young man goes south, finds the village, remains there, and sings at night a song Dog had taught him.

  Dog teaches the boy a song, gives him ritual objects and roots, instructs him in a medicine ceremony, and says he will teach him to be a medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / BURNT-BELLY AND THE DOG. 407; lines 20024-20114 confidence: high

  A young man who feels poor leaves the Platte River village, goes to a high hill, cries for several days, and hears drumming from the river.

  The young man leaves in distress, remains on a high hill without eating or drinking, follows repeated auditory signs, and receives a sacred dance and rite instructions.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / BURNT-BELLY AND THE DOG. 407; lines 20024-20114 confidence: high

  The sound ceases on three approaches; on the fourth he hears drumming, whistling, and something flying overhead. A bald-headed Eagle speaks and says it has come to take him to the drumming.

  The young man approaches three times without success and succeeds on the fourth; the Eagle then prescribes dancing for four days and four nights.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403; lines 19830-19875 confidence: medium

  The Dog tells the boy to dance the Dog dance, whisper to him during it, and identifies a promised pony by a star on its forehead, saying the pony will not be real but will be himself.

  A speaking Dog teaches the boy the Dog dance, tells him how to address the Dog during the dance, and later instructs him to dance in the Medicine-Men’s ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) HOW THE WITCH-WOMAN WAS KILLED. II9 / PURSUIT BY A RATTLING SKULL; THE PLEIADES. 121 / J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23; lines 6041-6122 confidence: high

  While in the chief's lodge, the boy dreams that Tirawa opens the sky, drops two ponies for him, and sings; upon waking, he goes to a high hill and sings the remembered song.

  The boy receives a song and dance associated with Tirawa, sings the song on a hill, becomes a chief, and starts the Chief's Society using those songs.

  read in the book →

• The Pawnee - Mythology (Part I) I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07; lines 5282-5325 confidence: medium

  Snow-Storm tells the boy to go back to his people, ask for red paint, blue beads, black eagle feathers, and native tobacco, scratch the earth for artichokes, feed his parents, and travel swiftly because Snow-Storm has blown breath upon him.

  Snow-Storm says he has blown breath on the boy so he can travel as fast as Snow-Storm; the boy glides home with artichokes for his household.

  read in the book →

• The Pawnee - Mythology (Part I) I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07 / I08 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09; lines 5507-5564 confidence: medium

  The calf says his mother and people are angry but he will stay with the man. He instructs the man to find his grandfather among about twenty similar Buffalo by a tongue mark on the hips; failure means death. The man identifies the marked bull as his father-in-law, and the Buffalo react with surprise while remaining hostile.

  The man must identify Buffalo relatives among groups that look alike; the calf supplies hidden signs, and failure in at least the first test will bring death.

  read in the book →

• The Pawnee - Mythology (Part I) II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59; lines 2985-3055 confidence: medium

  The man becomes a good warrior and wishes to marry a girl, but Corn-Woman tells him not to marry for two seasons until he receives her spirit and understands her. She instructs that the kernel be planted in a large hill, that the first corn be saved, and that more be planted the next spring; his mother gathers five ears in the fall and saves them for planting.

  Corn-Woman tells the man not to marry for two seasons until he has received her spirit and understands her.

  read in the book →

• The Pawnee - Mythology (Part I) III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417; lines 20503-20564 confidence: high

  In a dream, a mysterious being warns Handsome-Boy that enemies will bring hard times in about three days and says it will be near him and protect him.

  A mysterious being appears in dreams, forecasts danger, promises protection, and directs Handsome-Boy's movements.

  read in the book →

• The Pawnee - Mythology (Part I) III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417; lines 20503-20564 confidence: medium

  In a dream, a mysterious being warns Handsome-Boy that enemies will bring hard times in about three days and says it will be near him and protect him.

  Handsome-Boy is warned of hard times, confronts enemies rather than fleeing, kills the leading spear-carrier and several others, and survives while the remaining enemies flee.

  read in the book →

• The Pawnee - Mythology (Part I) III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417; lines 20503-20564 confidence: medium

  In another dream, the mysterious being tells Handsome-Boy to go north to a prairie dirt pile with a hole, enter it, and take a long journey through a cave where he will learn something.

  The dream being directs Handsome-Boy to enter a hole in a prairie dirt pile and travel through a cave on a long journey to learn something.

  read in the book →

• The Pawnee - Mythology (Part I) III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 247; lines 12388-12461 confidence: high

  Four animals go around a bowl of water, dip their noses, work their jaws, somersault, and vomit different bones of the baby in the boy; unable to continue, they ask the Bears for help.

  The boy is subjected to animal healing and body manipulation, then repeatedly returns at night to learn mysterious performances and sleight-of-hand from the animals.

  read in the book →

• The Pawnee - Mythology (Part I) III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 247; lines 12463-12480 confidence: high

  The boy receives instructions about killing enemies. Four little men say they are animals who kill by jaw movements and ask him to kill and skin the smallest one, leaving the skull or head part in the skin; the boy does so, dries the skin, and softens it with stones.

  The boy follows instructions from animal beings, performs a prescribed killing and hide preparation, and receives a new power and specialized knowledge.

  read in the book →

• The Pawnee - Mythology (Part I) INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17; lines 1034-1068 confidence: medium

  Songs concern a child growing to manhood, young men able to hunt buffalo and the enemy, and calling the buffalo; the procession circles the singers four times.

  One song is described as being about a child growing from childhood to manhood, followed by a song about young men able to hunt buffalo and the enemy.

  read in the book →

• The Pawnee - Mythology (Part I) INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19; lines 1147-1168 confidence: medium

  The Buffalo leads the man into a lodge where four old men sit in the west; they greet him and identify themselves as the four gods in the west with power to create everything.

  The man is taken to the divine lodge, receives instructions and gifts, wakes with the robe still on him as confirmation, and tells the people.

  read in the book →

• The Pawnee - Mythology (Part I) J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177; lines 8659-8746 confidence: high

  The chief offers his daughter to the boy; the girl goes to the boy's home and stays all night. The next time the boy tries to get buffalo, his power is gone because he has lain with a girl before killing buffalo four times for the people.

  The narrative states that the boy loses power because he lay with a girl before killing buffalo four times; it also states he might have kept power if he had completed four buffalo hunts first.

  read in the book →

• The Pawnee - Mythology (Part I) J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177; lines 8748-8761 confidence: medium

  The speaker says that sprinkling water will make clouds form in the west and bring rain, and says, "You are poor, but I shall make you a powerful man."

  The poor addressee is promised power and instructed to heal sick people by placing the flint on pains.

  read in the book →

• The Pawnee - Mythology (Part I) J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127; lines 6241-6304 confidence: high

  The young woman tells him to enter but not come near her, and to sit near the entrance; he is thin, hungry, and remains there through the night and the following day and night.

  The young woman first keeps him at the entrance, then lets him approach the first post, the fireplace, and finally her place, while enforcing rules.

  read in the book →

• The Pawnee - Mythology (Part I) J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127; lines 6306-6333 confidence: medium

  The girl tells the boy to watch because something will happen and tells him not to be afraid.

  The girl instructs the boy before the encounter and gives him a specific response, which he repeats during the nightly dances.

  read in the book →

• The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I; lines 2119-2187 confidence: medium

  The girl warns the boy not to come; panthers and wildcats come and are killed by the boy; coyotes are willing to help; the boy cries until the helper appears as Morning-Star comes up.

  The boy must overcome animal obstacles and the girl's dangerous teeth before she becomes human and becomes his wife.

  read in the book →

• The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I; lines 2119-2187 confidence: high

  Morning-Star says the boy will learn heavenly mysteries and songs for prosperity and crops; as payment, captured enemy girls are to be offered to him, and the obstacles and steps are to be represented in ceremony, ending with scaffold and fire.

  Morning-Star commands that all obstacles and each step taken in gaining the girl be represented in the ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.'; lines 2555-2622 confidence: medium

  At night the man thought killed hears dancing, sits up, sees unknown people dancing around him, including one carrying a lance covered with crow feathers; all the dancers are painted black and tell him to get up.

  Black-painted dancers awaken the man, command him to rise, lead him to the mountains and a tree, and a voice tests or redirects his attention when Deer and Antelopes appear.

  read in the book →

• The Pawnee - Mythology (Part I) ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.'; lines 2624-2691 confidence: high

  The boy hunts a fawn, builds a fire, cooks meat, hears nighttime noises or singing from the mountain side, and hears a voice from the Crows' tree.

  The young man is restrained from other pursuits, led into the mountain, placed among Crow people in a cave, and taught by repeated dancing and songs.

  read in the book →

• The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23; lines 1332-1356 confidence: low

  The young man returns to the cave, meets the old woman, is told to look over the land, sees many earth-lodges like ant-hills with people going in and out, and hears that he will have similar villages with many people.

  The young man is guided by an old woman at a cave and within her lodge, where he receives detailed instructions and objects to carry back to his people.

  read in the book →

• The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25; lines 1359-1428 confidence: low

  The chief passes his hands over the boy, acknowledges that the boy cried on the hills and was mocked, says he now understands, and agrees to select men and follow the instructions.

  The chief says the young man cried on the hills for many days and nights, was mocked, and is now understood after the divine gifts and instructions are revealed.

  read in the book →

• The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25; lines 1509-1550 confidence: medium

  Tirawa creates a man, places him on earth facing north, instructs him to point his thumbs north, and imprints the faces of four northern gods on his thumbnails in two stages.

  The man performs a northward thumb gesture and receives imprints of the faces of four northern gods on his thumbnails before receiving divine power.

  read in the book →

• The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327; lines 16208-16275 confidence: medium

  People say animals took pity on Proud-Boy’s spirit and gave him great power while he was in the woods for several days.

  The passage reports that animals pitied Proud-Boy’s spirit and gave him great power while he was away in the woods for several days; his tipi also contains mysterious things connected with what he obtained while away.

  read in the book →

• The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329; lines 16301-16385 confidence: high

  Dust rises from the tipi; mountain-lions and buffalo bellow, birds sing, and owls hoot. People say animals and birds took pity on Proud-Boy and gave him power.

  After the killing and enclosed tipi episode with animal and bird sounds, people say animals and birds gave Proud-Boy power, and he becomes a medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329; lines 16387-16396 confidence: medium

  A note says the story was told by Little-Chief, Chaui; it is generally related during the Bear ceremony and also outside the ceremonial lodge to children, especially to tell poor boys that bears are friends and that mysterious power may be obtained from the bear family if approached properly.

  The note says the story is associated with the Bear ceremony and teaches that poor boys may secure mysterious power from the bear family if they approach properly.

  read in the book →

• The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329 / THE BEAR MEDICINE-MAN. 33 1 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 16450-16495 confidence: high

  After the Skidi leave, the boy returns to the timber; Magpie greets him, leads him, and in a dream says something is wrong and he must be taken into the animals' lodge.

  The passage is headed as an origin of medicine ceremonies or power; Magpie leads the boy toward the animal lodge, and Turtle gives ritual instructions connected to medicine-man lodge practice.

  read in the book →

• The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 3I9 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323; lines 16017-16095 confidence: high

  The camp leaves; Proud-Boy cannot be found; his father thinks wild animals ate him; the people mourn him as dead.

  Proud-Boy is separated from the camp and mourned as dead, then receives powers, medicine knowledge, and ritual instructions from animal and bird beings before returning.

  read in the book →

• The Pawnee - Mythology (Part I) PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329 / THE BEAR MEDICINE-MAN. 33 1; lines 16399-16447 confidence: medium

  The boy follows and shoots at a screeching bird or Magpie; it leads him toward lakes and ponds with rushes, where he eats plants, sleeps in dried rushes, and wanders for four days and nights through timber and ponds.

  The Magpie draws the boy through woods and ponds; the dream speaker identifies the bird as the errand bird of a medicine-lodge and tells the boy to return later.

  read in the book →

• The Pawnee - Mythology (Part I) PROUD-BOY AND THE ANIMAL MEDICINE. 329 / THE BEAR MEDICINE-MAN. 33 1 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN.; lines 16498-16549 confidence: medium

  The boy awakens by the fireplace in a lodge of grouped animals; Beavers are described as medicine-men leaders, the Magpie is near the entrance, and the boy is covered with black mud and Magpie feathers.

  The boy awakens among grouped animals in a lodge where the Beavers are medicine-men leaders and attempt a ritual cure.

  read in the book →

• The Pawnee - Mythology (Part I) PURSUIT BY A RATTLING SKULL; THE PLEIADES. 121 / J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25; lines 6139-6224 confidence: medium

  A young Nebraska warrior watches girls going to the spring for water, meets one girl, wants to marry her, and decides he must capture ponies before he can marry.

  The young warrior wants to marry a girl but believes he must first capture a certain number of ponies, then joins a war party.

  read in the book →

• The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25277-25330 confidence: high

  In vision a man stands at the father’s bed, says he loved and killed the daughter, lost his place in heaven, will remain with the father, and should be made into a soft downy feather bundle; he says he is a medicine-man and will teach power.

  The father paints himself, fasts, receives repeated dream or spirit instructions, journeys to a named place, and gains medicine power.

  read in the book →

• The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25277-25330 confidence: medium

  The father paints himself and fasts on a western hill. The stone’s spirit instructs him to go to an animal-lodge, then to Swimming Mound, carry the stone, wait for thunder, find a repeatedly lightning-struck hole, enter it, and ask animals for power in exchange for moving the stone.

  The stone’s spirit instructs the father to find a hole at a lightning-struck place, enter it, and encounter animals in a large lodge in order to obtain their power.

  read in the book →

• The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25332-25380 confidence: high

  A storm comes from the west with lightning, rain, and animal cries; lightning repeatedly strikes a river-bank spot and stuns the man. The stone man says animals will now give him power; the man takes the stone, prays to it, and enters the animals' lodge through the lightning-struck hole.

  The man enters the animals' lodge through a lightning-struck place and receives powers, medicines, songs, and ritual instructions from animals.

  read in the book →

• The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25332-25380 confidence: medium

  In the lodge a scalped man tells of his power and animals give medicine. The man brings in the stone, animals breathe on it, Skunk gives rainbow and lightning-curing powers, and animals describe the stone medicine-lodge, its stone and Beavers' altars, sleight-of-hand powers, and songs.

  The animals tell the man he has formed the stone medicine-lodge, instruct him about altars and songs, and he later explains the experience to his tribesmen and helps establish the lodge ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25332-25380 confidence: high

  Mink reports to the animals; they send a messenger asking the man to remove the stone and confer about giving him power. Animals walk around the fire, show pieces of ice taken from his stomach, and tell him to swallow them to gain power to blow objects into people's stomachs.

  The man is told to swallow ice pieces removed from his stomach, gains power involving objects in people's stomachs, and later medicine-men throw up, display, retrieve, and swallow their animal powers.

  read in the book →

• The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 2009-2081 confidence: high

  The boy asks an old man to lead him to the other village. The girl comes out singing, strikes the ground with her war club, and forms a deep canyon; the boy drops the Morning-Star symbol into it and the canyon disappears.

  The girl creates a canyon, water, timber, and animal obstacles, all of which are made to disappear by the boy's Morning-Star symbol.

  read in the book →

• The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 2083-2116 confidence: medium

  The girl says the boy must get otter strings to tie the baby; another man helps, and the strings are placed before the girl.

  The boy receives successive demands to bring otter strings, a robe or hide, and a wild-cat hide, with helpers aiding him during the tasks.

  read in the book →

• The Pawnee - Mythology (Part I) SUN-RAY, WHO MISTREATED HIS WIFE. I95 / HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99 / THE SINGING HAWK. 20I; lines 9964-10099 confidence: medium

  The footnote says Thief, Kitkehahki told the story; old men relate it during ceremonies to children in the lodge. It teaches boys to care for bows and arrows, desire to kill buffalo and consecrate meat to heavenly gods through the bundle, and teaches young married people hospitality to strangers who may be powerful supernatural beings.

  The footnote says old men tell the story during ceremonies to children and that it teaches care of bows and arrows, buffalo hunting, consecration of meat, and hospitality to strangers.

  read in the book →

• The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BASKET GAME, OR THE WOMAN IN THE MOON. 233 / THE BASKET GAME, OR THE WOMAN IN THE MOON. 235 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237; lines 11912-11988 confidence: medium

  A little girl leads the crying girl to the lodge of Wood-Rat and many young Rats; they describe Spider-Woman as challenging everyone who comes that way to twin balls.

  Spider-Woman is described as challenging passers-by to twin balls; Mother-Rat says many young men have died; the girl is formally challenged and delays the game.

  read in the book →

• The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE.; lines 10964-11048 confidence: medium

  A village boy or young man wears his buffalo robe with the hair inside and is known as a wonderful boy.

  The young man, described as wonderful, goes to the village where Spider-Woman contests strangers in climbing an old cottonwood tree and where young men have not returned.

  read in the book →

• The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE.; lines 10964-11048 confidence: high

  The old woman warns that Spider-Woman takes young men's lives and has Eyes-Wide-Open search lodges for strangers to invite to her lodge.

  The old woman warns the young man not to eat foods offered by Spider-Woman, identifying them as human brains, eyes, and ears.

  read in the book →

• The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE.; lines 11050-11067 confidence: low

  In the morning, the woman cooks beans for the boy; he eats them and tells the people to go out because he wants to be alone.

  Before the planned tree climb, the boy asks to be alone, covers his body with white clay spotted with black, and places red feathers in his scalp-lock.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343; lines 16980-17035 confidence: high

  The poor boy tells the chief's boy to bring a pony, the parfleche, and robes; they travel northeast to Wonderful River and reach the place the Bear had told the poor boy about; the poor boy tells him to be brave and not retreat so he may have different powers.

  The chief's boy is separated from ordinary village life, brought to a special river place, lowered to an ordeal position, instructed to be brave, and tested for acquisition of powers through animal/divine favor.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343; lines 17037-17070 confidence: high

  The poor boy seats the chief's boy with his back toward the sun, says the sun should tell the Bear that another man is in the poor boy's place, and tells him to have courage to receive powers from animals.

  The chief's boy is told to have courage to receive powers from the animals, undergoes painful piercing and suspension, gives meat to birds, and is later understood as favored or taken by animals.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345; lines 17073-17155 confidence: high

  In his father's lodge, the chief's boy says the poor boy allowed him to go down into the animals' lodge under the Wonderful River, where animals in a circle taught him medicine-men's powers and requested tobacco, feathers, beads, and meat.

  The chief's boy reports descent to the animals' lodge beneath the Wonderful River, instruction from animals in a circle, and later ritual recognition as one possessing animal powers and understanding their mysteries.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345; lines 17073-17155 confidence: high

  At daybreak the poor boy sees the chief's boy on the bank wearing decorated leggings, a perfumed robe, and carrying a bundle; they embrace as brothers, return home, and the bundle is placed in the poor boy's lodge.

  After returning home and to the ceremonial lodge, the boys display powers, are acknowledged as leaders, and take on roles in the Medicine-Men's dance and Bear dance.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE DANCE. 373 / THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379; lines 18765-18784 confidence: medium

  The woman and man wander for several years; the woman gives birth to two young fawns and teaches the man the wonderful ways of the black-tail Deer.

  The woman teaches the man the wonderful ways of the black-tail Deer, and he becomes able to transform into a Deer and back into a man.

  read in the book →

• The Pawnee - Mythology (Part I) THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385 / THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389; lines 19164-19252 confidence: high

  Coyote meets a man, offers him a pipe, and after the man smokes it says he will not kill him but will take him to his people so they may give him great powers.

  After the man smokes Coyote’s pipe, Coyote says he will not kill him, takes him to his people, and calls him his brother before the assembly.

  read in the book →

• The Pawnee - Mythology (Part I) THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385 / THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389; lines 19164-19252 confidence: high

  Coyotes roll in dust and give the man roots, saying they are good for the sick, for mad-dog bite, for urinary trouble, and for pains.

  Coyotes and Wolves give the man roots, a whistle, and bones, with stated powers for healing, protection, and other ritual uses.

  read in the book →

• The Pawnee - Mythology (Part I) THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409; lines 20116-20189 confidence: high

  The opening note identifies the tale as a fragment of the Skidi origin of the Sun dance; a mysterious being smokes with a man, says he controls animals and birds, gives the Whistle dance, and teaches the Sun dance ceremony, later said to be known only to Pipe-Chief.

  The mysterious being gives the Whistle dance and teaches the man the Sun dance ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245; lines 12295-12360 confidence: high

  Muskrat leaves the matter to Raccoon; Raccoon asks the head medicine-men to cure the afflicted boy/man and give him power to become a medicine-man. The animals agree but say other lodges must first be notified.

  The boy is brought before animal medicine authorities, and Raccoon asks that he be cured and given power to become a medicine-man; later the Pahuk lodge is designated as the place where he must be made well.

  read in the book →

• The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245; lines 12362-12385 confidence: medium

  After every animal in the lodge fails to help, the Ground-Hog people agree. The boy is put to sleep and placed on the south side of the center of the lodge.

  The boy is put to sleep and placed on the south side of the center of the lodge before the Ground-Hog ritual actions begin.

  read in the book →

• The Pawnee - Mythology (Part I) THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417 / HANDSOME-BOY. 419 / HANDSOME-BOY. 42I; lines 20689-20767 confidence: medium

  Two men invite young men to the Young-Dog ceremony; the boy and the stranger attend, sit on the south side, and Handsome-Boy is selected on the south side to act as a brave, while another young man is selected on the north side.

  Handsome-Boy is selected as a brave at ceremonies and then demonstrates the role through battle deeds, coup-counting, and public honor.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE BUFFALO CEREMONY. 369 / THE WOMAN AND THE BUFFALO DANCE. 371 / THE BUFFALO MEDICINE DANCE. 373 / THE BUFFALO GAME MEDICINE. 375; lines 18576-18592 confidence: medium

  That night the man had another vision; “the same being” came and said he would give another ring, which the man would get from a calf, and that the man must be by himself and pray to Tirawa.

  A being appears in the man’s night vision and gives detailed instructions about a calf-derived ring, prayer, beads, war-path use, and doctoring rules.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271; lines 13532-13609 confidence: high

  Animals blow breath on the stone; Skunk says he knows lightning, gets power from it, can make night rainbows, and the Skunks give power to cleanse lightning shock.

  The man receives instruction, sacred objects, songs, and powers from animal beings, then returns to transmit or establish a lodge practice.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271; lines 13611-13687 confidence: medium

  The man tells chiefs and braves that his daughter was killed by the heavens, displays the stone, says he spoke with it in sleep, was placed on Swimming-Mound, entered the animals' lodge, and learned songs and performances from animals.

  The man says the stone instructed him in sleep, helped him enter the animals' lodge, and that animals taught him wonderful things, songs, and performances for the people.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271; lines 13689-13718 confidence: medium

  At a creek the man waves an eagle wing; the men run into the water and swim, and he tells them to wash clean every day because they are to do many wonderful things.

  The men are sent into creek water to swim and are told to wash clean every day because they are to do many wonderful things.

  read in the book →

• The Pawnee - Mythology (Part I) THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO. / THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207; lines 10306-10392 confidence: low

  The boy stops at the bottom of a high hill, sleeps, and in sleep finds himself under the ground with a fine-looking young man.

  The boy's first encounter with the Buffalo chief's son occurs in sleep under ground, followed by directed instruction at the hidden opening and a successful first kill.

  read in the book →

• The Pawnee - Mythology (Part I) THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO. / THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207; lines 10394-10403 confidence: medium

  After eating, the boy goes to the opening on the side of the hill and meets the strange man there.

  A strange man/being met at a hill opening gives the boy garments, animal-associated regalia, a quiver, arrows, and a bow.

  read in the book →

• The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95; lines 4711-4797 confidence: medium

  The people hear of the women, the strange boy, and abundant food and travel quickly. The boy says he is now a man, tells them not to cry, and directs them to settle close by and receive meat.

  The boy declares that he is now a man, feeds the people, goes on the war-path, returns with ponies, and marries the chief's daughter.

  read in the book →

• The Pawnee - Mythology (Part I) THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475; lines 23349-23421 confidence: high

  The girl strikes the ground to create a canyon, then creates a wide river and thick timber; the boy overcomes these by dropping a Morning-Star moccasin into them; animals from the girl's lodge are overcome; he is told he must get a baby-board.

  The boy must overcome canyon, river, timber, animal guardians, and object quests before marrying the maiden.

  read in the book →

• The Pawnee - Mythology (Part I) THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475; lines 23349-23421 confidence: high

  The boy tries to enter the girl's tipi and over successive nights destroys a serpent, bears, panthers, wild-cats, and coyotes, though coyotes later help; Morning-Star gives a flint stone, and the boy removes the girl's vaginal teeth so she becomes human and his wife.

  The boy uses a flint stone from Morning-Star to remove teeth from the girl's vagina; she becomes human and his wife.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOMAN AND THE BUFFALO DANCE. 371 / THE BUFFALO MEDICINE DANCE. 373 / THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377; lines 18595-18689 confidence: high

  A war party entering Cheyenne country is overtaken; one man hides in brush, then thinks he is lost and calls to the gods in the heavens and animal gods.

  A lost warrior calls to gods, meets a speaking Buffalo cow before dawn, learns her song, and receives instructions connected with a dance and later medicine success.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363; lines 17938-18002 confidence: medium

  Howling-Fox wakes from a dream, washes, dresses, takes his pipe and tobacco bag, goes to the playground, smokes, watches the game, waits after everyone leaves, and sees a woman coming from the west.

  Howling-Fox follows dream instructions to the playground, meets the Buffalo woman, and is promised powers if he fulfills her request.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363; lines 18004-18086 confidence: high

  The Buffalo woman calls Howling-Fox her son, promises to look after him, direct him to meat, visit him in dreams, and gives him mud with her power for curing by spreading it across his mouth and blowing breath toward the sick.

  The Buffalo woman gives Howling-Fox mud with her power, teaches a curing procedure, promises dream communication, and later guides him in obtaining meat.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363; lines 18004-18086 confidence: medium

  The Buffalo woman calls Howling-Fox her son, promises to look after him, direct him to meat, visit him in dreams, and gives him mud with her power for curing by spreading it across his mouth and blowing breath toward the sick.

  After receiving Buffalo power and guidance, Howling-Fox asks for and receives authority from the chief to direct the camp's travel.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363; lines 18088-18122 confidence: medium

  At night Howling-Fox meets Buffalo-Woman. She says there are no buffalo, tells the people to build a west-facing earth-lodge, and asks for eagle feathers, blue beads, and native tobacco when she returns in four days.

  Howling-Fox follows instructions involving a lodge, a four-day delay, offerings, a guided journey, and contact with buffalo bulls, after which he is told he has power to call buffalo.

  read in the book →

• The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243; lines 12199-12276 confidence: medium

  A robe and pillows are arranged in the west side of the lodge; visitors are seated and fed; the old Skidi continues telling medicine mysteries over several days and visits.

  The sequence includes prolonged instruction, sleep deprivation, pipe smoking, bodily transformation, separation from the village, wilderness travel, and a dangerous threshold at the tipi.

  read in the book →

• The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243; lines 12199-12276 confidence: medium

  The young man hears noises, sees a large new tipi, is repeatedly warned from inside not to approach or enter, is threatened with being eaten, and enters anyway.

  The young man approaches a large tipi and enters despite warnings not to come near, stop, or enter, and despite a threat that he will be eaten.

  read in the book →

• The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243; lines 12278-12292 confidence: medium

  The boy throws aside his robe and tells the people in the tipi that he is ready to be killed, is in great trouble, and does not care to live.

  The boy exposes himself, declares readiness to be killed, and speaks of great trouble in front of the people in the tipi.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE BUFFALO CEREMONY. 367 / THE ORIGIN OF THE BUFFALO CEREMONY. 369 / THE WOMAN AND THE BUFFALO DANCE. 371 / THE BUFFALO MEDICINE DANCE. 373; lines 18408-18497 confidence: medium

  The Buffalo says, "I shall make you a great medicine-man" and gives the boy the Buffalo dance, a whistle, and roots for wounded people.

  The Buffalo says he will make the boy a medicine-man, gives ritual objects and instructions, and the boy later performs the learned dance in the medicine-lodge.

  read in the book →

• The Pawnee - Mythology (Part I) THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127 / THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29; lines 6336-6383 confidence: medium

  The woman reminds the young man of one more hard task: when her uncles approach the grave, he must stand outside the village with her, hold her with all his strength as she tries to disappear four times, and call loudly for the uncles to help.

  The woman says one hard task remains: the young man must hold her with all his strength while she tries to disappear, and failure would mean losing her.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 385 / THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I; lines 19254-19328 confidence: high

  The note says the tale was told by Sun-Chief, Skidi; it teaches that travelers should not fear scalped people because they can confer power and also shows Pawnee ventriloquism.

  The introductory note says scalped people can confer power, and Scalped-Man offers the wounded man the power of making peculiar sounds after taking him into the cave.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 385 / THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I; lines 19254-19328 confidence: medium

  The wounded man is not afraid, agrees to go, and Scalped-Man carries him on his back to a home in a big cave.

  Scalped-Man's home is a big cave with no visible opening, containing special objects and provisions, where the wounded man is sheltered and instructed about the sound-making power.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 385 / THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I; lines 19330-19352 confidence: high

  Scalped-Man teaches the man daily; he learns sounds rapidly enough to fool Scalped-Man, and Scalped-Man also teaches sleight-of-hand performances.

  A spirit figure teaches the man specialized skills, heals him, gives him power, and instructs him in ritualized practices for speed and battle.

  read in the book →

• The Pawnee - Mythology (Part I) THE BASKET GAME, OR THE WOMAN IN THE MOON. 235 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 12155-12196 confidence: medium

  “I came here to make friends with you... and to talk with you about the mysteries of a medicine-man.”

  The elder medicine-man visits to discuss medicine mysteries and recounts the origin of his powers to the younger healer over an extended night-and-day encounter.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 355 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361; lines 17841-17927 confidence: medium

  The origin account for the Buffalo Ceremony begins at a Kitkehahki village on the Republican River, where young men play with gambling sticks and Howling-Fox hears an unseen peculiar noise under the ground moving east and west.

  Howling-Fox hears an unseen underground noise and then dreams of a figure who says he knows Howling-Fox heard his footsteps.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 355 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361; lines 17929-17935 confidence: medium

  “the man becomes a medicine-man through the power of the ring”

  The man becomes a medicine-man through the power of the ring.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353; lines 17458-17538 confidence: high

  After the smoke offering, the woman tells her husband how the Bear came to her and took her to the den; she teaches him all songs learned from the Bear, and the people know she has wonderful powers.

  The Bear teaches the woman songs and instructions; she teaches her husband, later her son, and then a tested Chaui man the mysteries of the Bear.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353; lines 17458-17538 confidence: medium

  After buffalo hunts, the woman tans hides, makes a tipi, and has the tipi painted as the Bear had told her.

  Bear-Woman has her tipi painted as she had been told by the Bear, keeps it decorated, and the Chaui man’s tipi is painted like hers after he receives the Bear dance.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353; lines 17458-17538 confidence: high

  A Chaui man brings dried buffalo meat, robes, and two ponies, asks to learn the Bear mysteries, is tested by Bear-Woman, proves a believer in animal power, receives the Bear mysteries and Bear dance, and has his tipi painted like hers.

  The Chaui man brings dried buffalo meat, robes, and ponies, asks for the Bear mysteries, is tested, and receives instruction and the Bear dance.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353; lines 17540-17552 confidence: medium

  After the fall hunts, the woman joined the medicine-men's lodge and sat with the Bear family on the south side.

  The woman joins the medicine-men's lodge and sits with the Bear family on the south side.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355; lines 17555-17628 confidence: medium

  A tale titled “The Buffalo Power and the Wild Horse Dance” begins in a large village on a river with a powerful chief; his youngest wife bears a son whom people expect to become chief, while the father instructs him about warfare and capturing ponies.

  The boy seeks status through the war-path and repeated war-party participation, but each attempt fails and leads to rejection.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355; lines 17630-17648 confidence: low

  He eats small amounts each day until the food is gone, then continues while very hungry, thin, and weak, needing to stop and lie down.

  The traveler continues after his provisions are gone, becomes hungry and weak, and reaches a state in which he believes he is dying.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 351 / THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 357; lines 17651-17723 confidence: high

  The boy reaches a hilltop, sees a lake in a valley, goes down, drinks and washes, then says the place is good for him to die and addresses the gods who may control it.

  The boy expects death, undergoes trampling by Buffalo and Horses, enters a lodge under the lake, and is promised powers and ritual obligations.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE AND CEREMONY. 353 / THE BEAR MEDICINE AND CEREMONY. 355 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359; lines 17746-17814 confidence: medium

  The boy asks for tobacco, sweet grass, a black lariat rope, brown eagle feathers, and paint; his parents bring them, he says he will leave briefly, carries the presents to Horse, and Horse gives him speed before they go to Buffalo's lodge.

  The boy leaves home for a short time, goes with Horse to Buffalo's lodge, receives battle-associated objects and substances, and returns home before later successes.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. 33 1 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 16552-16597 confidence: medium

  Magpie enters the lodge; the animals take the boy in with their power, and say that one animal medicine-man controls all animal lodges, carries the war club, and can do many wonderful things.

  The heading frames the episode as an origin of medicine ceremonies or power, and the passage centers on animal lodges, animal power, and an animal medicine-man as the possible source of help.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. 33 1 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 16552-16597 confidence: medium

  On the walk back toward Pahuk, the ball of clay grows, the boy becomes weak and thin, uses his bow as a cane, decides to lie where Turtle had been if he reaches Pahuk, then faints and falls.

  The boy’s internal clay burden grows, he becomes nearly dead, faints near Pahuk, and is then taken into the animal lodge by animal power.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I; lines 16886-16961 confidence: high

  Women prepare and leave the lodge; the boy lays out a bear's claw and four differently colored downy feathers, touches the horses' mouths, and passes his hands over the objects as thanks to the Bear for his first ponies.

  The passage states that the boy has been among the Bears, that the Bears taught him mysteries, and that he performs Bear-medicine rites with objects and songs.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I; lines 16963-16977 confidence: medium

  The poor boy attacks the enemy in battle, rushes into their midst, and kills them while the chief's boy watches and is thankful for his friendship.

  After the poor boy's battle actions, the people recognize his wonderful powers, ask him to enter the Bear dance ceremony, and he is made leader.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337; lines 16699-16758 confidence: medium

  The boy enters the den, finds it is the home of the Bears, sees a sleeping mother Bear and young Bears, plays with the cubs, and one cub wakes the mother by saying a boy is in their lodge.

  The mother Bear, found inside the den-lodge, pities the boy, calls him son, and warns him about the powerful Bear and the danger of not returning alive.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337; lines 16760-16790 confidence: medium

  The boy tells the mother Bear that he is poor, came seeking her place, found it, and accepts being killed and eaten if her husband kills him.

  The boy enters the Bear family's place, faces a death threat from the father Bear, obeys the mother Bear's instruction to hold the valued child, and is spared after intercession.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345 / THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349; lines 17263-17334 confidence: high

  The female Bear tells the woman to use paint and a feather, make a painted tipi with yellow, black, red, cedar tree, and owl imagery, and take two young Bears home; she says they will return after being killed.

  The female Bear teaches the woman ceremonial objects and tipi imagery, sends young Bears with her, and the woman later possesses bear-spirit signs and healing authority.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345 / THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349; lines 17263-17334 confidence: medium

  The woman grunts like a Bear, sits at sunrise with yellow feather and paint, keeps the hide in a bundle, is treated carefully because she acts like a bear, and realizes she has the spirit of a bear.

  The woman grunts like a Bear, acts like a bear, and realizes she has the spirit of a bear.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345 / THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349; lines 17263-17334 confidence: high

  The female Bear tells the woman to use paint and a feather, make a painted tipi with yellow, black, red, cedar tree, and owl imagery, and take two young Bears home; she says they will return after being killed.

  The passage headings identify bear medicine and ceremony, and the narrative explains how the woman received, prepared, used, and applied bear medicine objects in war and healing.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345 / THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349; lines 17336-17356 confidence: medium

  "A tipi was now put up to the west of the woman's lodge. She took her husband into the tipi, carrying her medicine bundle with her."

  The passage describes entry into a special tipi, first viewing of a medicine bundle, change of clothing, application of paints and feathers, and performance of a taught song.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 345 / THE BEAR MEDICINE AND CEREMONY. 347 / THE BEAR MEDICINE AND CEREMONY. 349 / THE BEAR MEDICINE AND CEREMONY. 351; lines 17359-17444 confidence: high

  The woman learns the wounded man's thoughts in a dream from the Bear, visits him with her husband, accepts the pay, and says he is to become a member of the Bear society.

  After the healing, the woman tells the wounded man he is to become a member of the Bear society and conducts a further rite involving position, bodily contact, and feeding.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345 / THE BEAR MEDICINE AND CEREMONY. 347; lines 17168-17245 confidence: high

  The Bear grunts so wild animals move away, leads the woman through a valley and up a hill to a steep bank with a cedar tree, then disappears there; the woman follows.

  The woman follows the Bear into his den, undergoes a task of catching cubs, and receives new healing power and instructions.

  read in the book →

• The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343 / THE BEAR MEDICINE. 345 / THE BEAR MEDICINE AND CEREMONY. 347; lines 17247-17260 confidence: high

  The female Bear approaches the woman, places her fore legs around the woman's neck, coughs up powdered cherry, powdered hackberry, and powdered bull-berry, and the woman eats them.

  The woman receives substances, is told she is prepared to doctor the sick, and is kept in the Bears' den for instruction in mysterious things.

  read in the book →

• The Pawnee - Mythology (Part I) THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09 / THE MAN WHO MARRIED A BUFFALO. II3 / HOW THE WITCH-WOMAN WAS KILLED. I15 / HOW THE WITCH-WOMAN WAS KILLED. II7; lines 5760-5837 confidence: medium

  The chief wants the boy as a son or son-in-law, but the boy says his father is living and that Crow, Hawk, insects, grass, weeds, and trees told him of White-Moccasins. He refuses marriage because he is too young.

  The protagonist refuses marriage as too young, later succeeds on four war paths, and says he must make four buffalo holy and take them to the priests before marrying.

  read in the book →

• The Pawnee - Mythology (Part I) THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09 / THE MAN WHO MARRIED A BUFFALO. II3 / HOW THE WITCH-WOMAN WAS KILLED. I15 / HOW THE WITCH-WOMAN WAS KILLED. II7; lines 5839-5851 confidence: high

  The young man hears clam shells singing at the creek; the shells say they are ready to receive some of his people, teach their power, make some medicine-men, and give curing mud from where they live.

  The clam shells say they will teach their power so some people become medicine-men; after being brought to the water bank, the friend returns claiming magic doctoring power.

  read in the book →

• The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07 / I08 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5328-5372 confidence: high

  People look at the boy and say that the things he asks for, including tobacco, are things the gods in the heavens like; they say some god has taken pity on him, and relatives bring the requested things.

  Items associated by the people with heavenly gods are given to a strange being, who gives the boy a fox-skin cap, a new name, and instructions about future action.

  read in the book →

• The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07 / I08 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5328-5372 confidence: medium

  The boy takes the things outside the village and gives them to the strange being, who gives him a fox-skin cap with an eagle feather, names him Whipping-Feather, says he will later travel like him and meet him driving Buffalo, tells him to tell the people to kill, and then disappears.

  The boy receives a specific object, the fox-skin cap with eagle feather, and is renamed Whipping-Feather before later displaying unusual authority over food distribution and the Buffalo hunt.

  read in the book →

• The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: medium

  The girl reports real-world events and her four uncles’ fat offerings at the grave. The man must hold her through four trials while her spirit struggles; he fails three and succeeds on the fourth with the uncles’ help. She flies upward, he holds her by the hair, and after eating com and beans she says she will remain.

  The young man faces four named trials to hold the spirit wife, failing three and succeeding on the fourth with help from her uncles.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381; lines 18787-18873 confidence: medium

  The medicine-men want to see the man's powers and lend deer antlers; during singing he places them on his head, where they stay fastened for spectators but come off when he reaches for them.

  The family demonstrates powers in the medicine-men's lodge through antlers, animal imitation, and transformation; the medicine-men appoint the man leader because of his powers.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381; lines 18787-18873 confidence: medium

  In the Deer Dance narrative, a man who has long been away from the village sleeps on a high mound in the mountains and dreams of a black-painted man wearing a buffalo robe, who says he is a messenger for a Deer dance in a cave at the foot of the mountains and that the ceremony is to be given to him to take back to his people.

  A wandering man dreams of a messenger who summons him to a cave Deer dance, and after waking a speaking Raven repeats the instruction.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: high

  A noise from a high mountain leads the boy to a man at the mountain entrance; the man says he came in the boy's dream and as a Raven, then arranged ravens to make noise so the boy would follow.

  The Raven-Man appears in dream and Raven form, uses ravens to make noise, and brings the boy to the mountain cave where instruction occurs.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: medium

  The cave people eat red beans and give some to the man; he becomes sick and lies as if dead, goes to the heavens, sees Tirawa in an earth-lodge with bow and wild sage, and is told to teach the dance and the bean practice.

  After eating strong red beans, the man lies as if dead, goes into the heavens, sees Tirawa, and then stands up as if from sleep.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: high

  The cave people eat red beans and give some to the man; he becomes sick and lies as if dead, goes to the heavens, sees Tirawa in an earth-lodge with bow and wild sage, and is told to teach the dance and the bean practice.

  Tirawa tells the man to teach his people the dance and how to use the beans so they may see Tirawa too.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: medium

  The man returns to the cave, rises as if asleep, dances, sees the people become animals and birds at daylight, stays four days learning mysterious ways, and is sent east to his people.

  The man learns mysterious ways from animal and bird people in the cave, composes songs about the events, and starts the Deer-Dance or Elk-Dance among his people.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: high

  The man returns to the cave, rises as if asleep, dances, sees the people become animals and birds at daylight, stays four days learning mysterious ways, and is sent east to his people.

  The man remains in the cave for four days learning mysterious ways before he is sent back to his people.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: low

  Beginning of 'The Wolf-Warrior': a warrior separated from his company hears a song on a high hill and sees an old Wolf sitting upright, looking toward the heavens, singing the Wolf-Warrior song, and beginning to address him.

  A warrior separated from his company hears the Wolf-Warrior song and sees an old Wolf singing toward the heavens; the Wolf begins to speak about his medicine.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385; lines 18968-19042 confidence: high

  Introductory note: told by Thief, Kitkehahki; the story relates the origin of individual wolf-given power by which a man became a fast traveler and great warrior, and reminds old men to transmit power to young men.

  The passage frames the narrative as the origin of power obtained from a wolf, and describes the Wolf's instructions, dream-transfer, and objects that make the man a fast traveler and great warrior.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385; lines 18968-19042 confidence: high

  The man calls the Wolf father, asks for long life and warrior power, promises tobacco and sumach for smoking to him; the Wolf says he is dying and instructs the man to cut and dry his nose with scalp, wear it on the scalp-lock as the Wolf's spirit, and pass the things to his children.

  The Wolf directs the man to cut off and dry his nose with scalp, wear it on the scalp-lock, and treat the nose as the Wolf's spirit granting long life.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385; lines 18968-19042 confidence: high

  The Wolf howls toward the heavens; the man hears and learns a song. That night they sleep side by side, and the text states that the Wolf's power is transferred through a dream. Toward morning, Wolf-Star appears and the Wolf gives a large howl.

  The text explicitly says the Wolf's power was transferred to the man through a dream while they slept side by side.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363 / THE ORIGIN OF THE BUFFALO CEREMONY. 367 / THE ORIGIN OF THE BUFFALO CEREMONY. 369; lines 18220-18309 confidence: high

  Buffalo-Woman visits Howling-Fox at night and teaches him songs and the Buffalo ceremony; he starts the dance, wears a ring from a Buffalo cow, gives gifts to the ring's former owner, teaches him, and then dies, which the people attribute to giving away secrets.

  Buffalo-Woman teaches Howling-Fox the Buffalo ceremony and songs, and a Buffalo later gives the medicine-men ceremonial instructions and a song.

  read in the book →

• The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363 / THE ORIGIN OF THE BUFFALO CEREMONY. 367 / THE ORIGIN OF THE BUFFALO CEREMONY. 369; lines 18220-18309 confidence: high

  The speaking Buffalo invites Buffalo medicine-men to Buffalo country; they follow to a steep bank, enter the Buffalo lodge or cave, pass through deep water into an animals' lodge, and see Bear, Buffalo, and other animals perform with breath, feathers, and a reed whistle.

  Buffalo medicine-men follow a Buffalo guide, enter a cave or Buffalo lodge, pass through deep water, witness animal ritual performances, and receive ceremonial knowledge.

  read in the book →

• The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83; lines 4132-4203 confidence: medium

  The leader says he will go up on a high hill to pray to the gods for power and help in finding enemy villages, while the other young men stay in the valley.

  The leader undergoes an extended solitary hilltop prayer and crying vigil, encounters a storm, and receives a divinely attributed arrow promising war success.

  read in the book →

• The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4227-4307 confidence: high

  A Skidi man on the Loupe River dreams of a man wearing a robe with spotted-pony drawings, a buffalo lariat rope around his shoulders, and a small bundle; the being tells him to stand on a high hill four days and four nights.

  The Skidi man is told to stand on a high hill for four days and nights; after mourning there, he receives further dream instruction.

  read in the book →

• The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4390-4467 confidence: medium

  Spotted-Horse-Chief orders each warrior to lariat a pony and drive fast; after four days and four nights without rest, the men faint and are sore, and many ponies are captured while young men receive new names and ponies.

  After the arduous four-day-and-four-night return with captured ponies, all the young men receive new names and ponies.

  read in the book →

• The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4469-4513 confidence: medium

  The child grows fast; his grandmother makes him bows and arrows; in the timber a voice addresses him as son and says it is his father.

  The child grows quickly, and his grandmother makes him successive bows and arrows before he encounters the father-claiming voice in the timber.

  read in the book →

• The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91; lines 4516-4566 confidence: low

  The voice says “Come with me”; a red-painted man in animal-skin clothing with otter-skin quiver and ash bow appears, leads the boy to sandy ground, stamps, and instructs him to remove dirt.

  The boy follows the man into the timber, obeys directions, digs in marked places, and gains access to hidden food sources.

  read in the book →

• The Pawnee - Mythology (Part I) THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317 / PROUD BOY AND THE ANIMAL MEDICINE. 3I9; lines 15824-15871 confidence: medium

  Men, women, boys, and girls are ordered to race to the village; the winner becomes holy, receives red ointment, and has season-long priestly observances; Proud-Boy runs near the girl but cannot keep up with her.

  All community categories are commanded to race to the village; the winner becomes holy, receives red ointment, and has season-long priestly associations or holy dress.

  read in the book →

• The Pawnee - Mythology (Part I) THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317 / PROUD BOY AND THE ANIMAL MEDICINE. 3I9; lines 15824-15871 confidence: medium

  Proud-Boy asks his father for clothing, receives buckskin and a waist string, is disappointed because he wants leggings, receives elk moccasins from his aunt, and says: "I have laid away my buffalo string. I am getting to be a young man."

  Proud-Boy seeks new clothing, receives garments from kin, lays away his buffalo string, and says he is getting to be a young man.

  read in the book →

• The Pawnee - Mythology (Part I) THE FOSSIL GIANT MEDICINE-LODGE. 295 / THE SQUASH MEDICINE. 297 / THE SQUASH MEDICINE. 299 / THE ORIGIN OF THE GEESE MEDICINE. 3OI; lines 14965-15012 confidence: high

  A lariat is tied to a tree; the young man is put over the bank, remains there for several days, and sees fire in the water caused by swimming animals.

  The young man endures several days suspended over the bank, faints, enters an animals' lodge, receives powers and instructions, and returns before dawn.

  read in the book →

• The Pawnee - Mythology (Part I) THE FOSSIL GIANT MEDICINE-LODGE. 295 / THE SQUASH MEDICINE. 297 / THE SQUASH MEDICINE. 299 / THE ORIGIN OF THE GEESE MEDICINE. 3OI; lines 14965-15012 confidence: high

  On the fourth night the young man faints and wakes in an animals' lodge. The animals say they took him in, know his condition, and explain that Elk controls the lodge and had pitied the homely young man.

  Animals take the young man into their lodge, speak to him, tell him what he must do, and give him great powers.

  read in the book →

• The Pawnee - Mythology (Part I) THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S; lines 13721-13792 confidence: high

  Cottonwood trees and willows are cut and carried in procession; errand men lead, willow men follow, cottonwood carriers come last, and the leading man waves an eagle wing while men kneel, showing internal power and animal-clan identity.

  The passage gives a structured ritual progression with procession, entry into a specially arranged lodge, bodily preparation, withdrawal to the hills, sage use, swimming, and abstinence restrictions before further medicine performances.

  read in the book →

• The Pawnee - Mythology (Part I) THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S; lines 13794-13862 confidence: medium

  Men revive and stand before willow lodges; the owner orders a wooden bowl of water placed west of the fireplace, handles a power like ice or glass, puts it in water, swallows it, stamps, beats his sides, and says he will keep the power within him.

  The owner and others swallow a visible power, perform bodily gestures, and the owner states that the power is now within him and will be kept.

  read in the book →

• The Pawnee - Mythology (Part I) THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S; lines 13794-13862 confidence: medium

  The other three men and other medicine-men repeat the movements; performances continue nightly, new medicine-men ask to join, and a distinguished warrior asks permission to perform sleight-of-hand tricks in the lodge.

  A warrior who is not a medicine-man asks the medicine-men for permission to take part, is accepted, prepares for three days, and performs on the fourth night.

  read in the book →

• The Pawnee - Mythology (Part I) THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S / THE LIGHTNING S MEDICINE CEREMONY. 279 / THE STONE-MAN MEDICINE-LODGE. 281; lines 14004-14073 confidence: medium

  The old woman rolls the ring again and the boy kills buffalo daily; the old people recognize he is wonderful. The passage identifies him as the disappeared Animal-Boy who was taken to the animals' lodge, given powers, and returned as a poor boy.

  The boy disappeared, was taken to the animals' lodge, received great powers, and returned as a poor, ragged boy whom villagers do not recognize.

  read in the book →

• The Pawnee - Mythology (Part I) THE LIGHTNING S MEDICINE CEREMONY. 27S / THE LIGHTNING S MEDICINE CEREMONY. 279 / THE STONE-MAN MEDICINE-LODGE. 281 / THE STONE-MAN MEDICINE-LODGE. 283; lines 14100-14176 confidence: medium

  The chief is glad, gathers friends, displays the red fox, eats the meat, and declares the poor boy his son-in-law; the boy sits by the chief's daughter.

  The boy, called poor before the marriage, washes in a pond and emerges as a fine-looking young man with woodpecker-feather headgear and a star robe later associated with power.

  read in the book →

• The Pawnee - Mythology (Part I) THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383 / THE WOLF-WARRIOR. 385 / THE WOLF-WARRIOR. 387; lines 19071-19127 confidence: medium

  Wolf-Man is one of six scouts sent to capture ponies; he drives ponies to the leader, gives them to him, receives the name Man-Who-Has-No-Leader, and brings more ponies.

  After Wolf-Man captures and gives ponies to the leader, the leader announces a new name for him among the great warriors.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 247 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 249; lines 12483-12530 confidence: medium

  Unnamed speakers say: "Go now to your people, take these things with you, and teach other people about our mysteries."

  The boy is instructed to return to his people and teach mysteries, and the village announces the return of the lost medicine-child.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 247 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 249 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 12533-12579 confidence: medium

  The medicine-men meet; the young man dances with them and performs better sleight-of-hand than the older medicine-men, is acknowledged as the leading medicine-man, and the dance is called Kurapira, Medicine-Child dance.

  The young man enters the medicine-men's lodge, dances, performs sleight-of-hand better than the older medicine-men, and is acknowledged as the leading medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 247 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 249 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251; lines 12656-12674 confidence: high

  The young medicine-man asks his relatives to have men kill buffalo and dry meat for a medicine-men's sleight-of-hand ceremony; the meat is brought into the lodge where he teaches medicine mysteries to many young men.

  The young medicine-man teaches many young men the mysteries of medicine inside the medicine-men's lodge during the ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257; lines 12866-12945 confidence: high

  The Loons say, "Father, you are now our father. This woman is our mother," and promise power to "doctor the sick and make them well," instructing the man to follow them to the pond while the woman stays.

  The young Loons promise the couple power to doctor the sick and require the man to follow them to a nocturnal pond event where he witnesses ordered actions by birds.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257; lines 12947-12957 confidence: medium

  The Loons say they wish to go to their people, and say their father has been taught the mysteries of the water fowls and will start a medicine dance among his people.

  The Loons state that their father has been taught the mysteries of the water fowls and therefore shall start a medicine dance among his people.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259; lines 12960-13040 confidence: medium

  The Loon says the wife allowed a man into her bed and that he kicked it; it says its spirit is broken and instructs that its skin be kept, its flesh thrown into the waters, and its spirit will remain with the skin and speak in dreams for medicine-lodge use.

  The passage title identifies the origin of the Loon Medicine Ceremony, and the Loon says the poor boy knows how it is to be used in the medicine-lodge after death.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315; lines 15632-15713 confidence: high

  The boy dreams of the blue-daubed man with the feather in his scalp-lock; the man says he is Thunder-Bird, then appears as a tall crane-like bird with long legs, a long bill, open wings, and the downy feather on its breast.

  The boy receives dream instructions from the dead stranger/Thunder-Bird, follows them into the timber, and is taught a ceremony over several days.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315; lines 15632-15713 confidence: medium

  During a buffalo hunt, the boy dreams that the man tells him to take the feather into thick timber, place it on a limb, and continue through the timber; the boy wakes, takes the feather, and follows the instruction.

  The boy is led into thick timber and then to a cleared place with an altar and animal figures, where the mysterious being teaches him a ceremony and sleight-of-hand tricks.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317; lines 15728-15804 confidence: high

  Medicine-men prepare ceremonies; the boy unwraps a little bundle, asks to enter the medicine-lodge to perform, and relatives bring presents.

  The boy brings supporters with goods and meat, asks for a seat among the medicine-men, receives acceptance, and is seated in the south.

  read in the book →

• The Pawnee - Mythology (Part I) THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317; lines 15728-15804 confidence: high

  The boy performs wonders, turns a downy feather into a large thunder-bird, makes a skull and crane, places them in directions, and makes them disappear.

  The boy performs many wonderful tricks before medicine-men and witnesses, even though his people were not medicine-men.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE BUFFALO CEREMONY. 363 / THE ORIGIN OF THE BUFFALO CEREMONY. 367 / THE ORIGIN OF THE BUFFALO CEREMONY. 369 / THE WOMAN AND THE BUFFALO DANCE. 371; lines 18311-18385 confidence: high

  The Buffalo bull teaches the Buffalo dance by telling them to imitate Buffalo rolling. After rolling he tells them to take what is on the ground as a rattle; the rattle has a buffalo skull picture and is to be shaken before sick people.

  The Buffalo bull teaches the humans the Buffalo dance and tells them to imitate Buffalo rolling; the man later gives the Buffalo dance to the people.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE BUFFALO CEREMONY. 363 / THE ORIGIN OF THE BUFFALO CEREMONY. 367 / THE ORIGIN OF THE BUFFALO CEREMONY. 369 / THE WOMAN AND THE BUFFALO DANCE. 371; lines 18387-18405 confidence: medium

  After eating, the Buffalo tells the boy to take and smell the given object whenever he wants to see him; the object is a little ball carried in the Buffalo bull's stomach and possessing magic powers.

  The Buffalo gives a magic object, and the note states that the boy receives power from the buffalo and becomes a great medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53; lines 2694-2765 confidence: medium

  The young man wakes from a dream, considers whether to go to the big water, decides to go, and journeys for many days to the northeast until he reaches the big stream.

  The man follows a dream to the big water, is drawn into the water-monster's place, and receives instruction in an animal medicine-lodge.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53; lines 2767-2833 confidence: high

  The man kills eagles, takes a tail feather, and the water-monster appears in a dream, gives him a pipe-stem, and instructs him to tie eagle feathers on a stick for obtaining presents.

  The man receives instruction in dreams and visions, including a pipe-stem from the water-monster and songs from animals and the Sun.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53; lines 2835-2878 confidence: high

  The man is taught that on the third night a child must be decorated to represent Tirawa; red paint indicates the sun has touched the child and a facial mark represents Tirawa's picture.

  A child is painted to represent Tirawa, stood on an oriole nest, and the act is explained as placing Tirawa's powers on the child for its future life.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57; lines 2881-2970 confidence: medium

  The old woman warns the boys not to go to a place where a killing animal lives; they go, a bear comes from its den, lightning kills it, Star-Boy inflates the bear skin, and the boys use it to frighten the old woman and guard pumpkins.

  The old woman warns the boys away from dangerous places, but they go; the dangerous bear, monster, and mountain-lions are killed, and the boys are said to have killed all wicked animals in the country before returning to tell the people.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321 / PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325; lines 16111-16174 confidence: medium

  Proud-Boy asks his father for the scalp of a young buffalo bull with horns left on it, asks for buffalo to make a tipi, and has women sew skins while he selects men to paint the tipi.

  Within a section titled for animal medicine and medicine ceremonies, Proud-Boy directs the making of a buffalo-hide tipi painted with bears, mountain-lion, buffalo, eagle, owls, and birds for the big ceremonial context.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339; lines 16793-16852 confidence: high

  The boy spends several days in the Bear's den learning Bear secrets; the Bear says he is one of them and must visit, and the Bear family and the boy undergo further transformations between Bear and human forms.

  The boy learns Bear secrets in the den, is declared one of the Bears, receives power and a healing method, and is directed to an animals' lodge to learn as a medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339; lines 16793-16852 confidence: high

  The Bear says he has given the boy power, calls him son, links their deaths, and directs him to an animals' lodge under a steep bank on the Wonderful River to learn to be a medicine-man.

  The Bear instructs the boy to go to an animals' lodge under a steep bank on the Wonderful River, where he will be taken in and learn to be a medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339; lines 16854-16883 confidence: medium

  Village medicine-men are called but the patient worsens; the poor boy visits while some medicine-men sing, and the Bear spirit in the boy takes hold of him.

  The people say the young man must have been taken into the Bear's den after he cures the patient and sings about the Bear; this is paired with the earlier Bear spirit possession.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN.; lines 16600-16683 confidence: high

  The Bear blows on the boy until he is unconscious, tears open his breast with a claw, removes a large round stone from his stomach, and eats a piece of liver from the boy's breast.

  The Bear cures the boy, calls him son, grants him a specialized power, and the animals teach him their powers.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE FOSSIL GIANT MEDICINE-LODGE. 295 / THE SQUASH MEDICINE. 297 / THE SQUASH MEDICINE. 299; lines 14867-14951 confidence: high

  In a dream, a woman in black clothing covered with downy feathers holds a clam shell and powdered root, sings, drops root into water in the shell, and teaches the procedure for doctoring a sick person.

  A dream figure identified as the root itself teaches the man a song and a procedure for mixing powdered root with water in a shell to heal patients; this instruction makes him a great medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE FOSSIL GIANT MEDICINE-LODGE. 295 / THE SQUASH MEDICINE. 297 / THE SQUASH MEDICINE. 299; lines 14867-14951 confidence: medium

  The young man seeks out a homely young man who is liked by girls; when asked his secret, the homely young man says he has power given by the antelope.

  The homely young man says his attractiveness to women comes from antelope-given power and leads the seeker to a solitary, risky act of hanging over a steep bank.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE FOSSIL GIANT MEDICINE-LODGE. 295 / THE SQUASH MEDICINE. 297 / THE SQUASH MEDICINE. 299; lines 14953-14962 confidence: high

  “the necessity of undergoing great hardship before admission may be gained to the medicine societies.”

  The passage explicitly states that the story teaches the necessity of undergoing great hardship before admission may be gained to the medicine societies.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271 / THE LIGHTNING S MEDICINE CEREMONY. 27S / THE LIGHTNING S MEDICINE CEREMONY. 279; lines 13981-14001 confidence: low

  The boy asks his grandfather for a bow and four arrows, then for larger ones, and goes to the timber to try to kill game.

  The rapidly growing boy asks for bows and arrows, tries to hunt, and then has a ring rolled so he can shoot at it.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307; lines 15256-15306 confidence: medium

  The boy says swans took him to the animals' lodge at Swimming-Mound; animals pitied him, restored him to life, kept the arrow, and sent him home; he wants to kill his father, and his mother approves.

  The boy is revived by animals at their lodge and later becomes a great medicine-man who tells of that lodge.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307; lines 15308-15349 confidence: high

  The Pawnee are holding medicine-lodge ceremonies; the leader's wife tells her about-thirteen-year-old son to enter, touch his father, ask for pity and acceptance, and offer a pony.

  The boy seeks to become a member of the medicine-lodge and follows prescribed petitions, but the ritual leader refuses him repeatedly.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE CLAM SHELL. 171 / J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175; lines 8558-8645 confidence: medium

  The Buffalo explain their plan: create apparent dead buffalo, cut the girl open, expose her heart area, and have her seize the golden Eagle's legs when he reaches for the heart.

  The Buffalo arrange apparent buffalo deaths and prepare the girl as if dead so that the golden Eagle will expose himself by reaching for her heart.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13054-13123 confidence: medium

  The poor boy becomes a warrior and great medicine-man through the Loons, teaches what he knows to the chief's son, dies, and leaves the medicine-man's mysteries with that son.

  The Loon conclusion shows medicine power received through Loons and transmitted as mysteries, while the Lightning account's source note identifies the tale as the origin of a medicine ceremony taught through star-sent agency.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13125-13199 confidence: medium

  Tanned buffalo hide is brought; eagle down is placed at the altar; cedar limbs are put on live coals; cedar-nut tea is prepared in a wooden bowl with a flint and skunk scent.

  The people perform washing, cedar-smoke, mud-smearing, prayers, pipe-smoking, and offerings of ashes before the stone, which is invited to remain with the people.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13201-13261 confidence: high

  The daughter says she is among the gods; the stone in the lodge was a god in the heavens; she will turn to stone; the father should sleep near the stone because it will speak in sleep and listen.

  The father sleeps beside a divine stone, receives dream instructions from a god, performs ritual bathing and mud application, and is told he will be taught to be a medicine-man.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13201-13261 confidence: medium

  The next day the father abstains from food and water, bathes in the creek, takes mud from the holy place, lays hands on the stone, prays, applies mud to his head and face, goes west, stops on a hill, and cries until night.

  The father goes west to a hill to fast, mourn, and cry, but the dream-man tells him not to mourn or fast and says later instructions will come.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13263-13337 confidence: medium

  The dream directs him to follow lightning to the riverbank, find a clump of often-struck trees and a hole, crawl into the hole, place the stone at the entrance, and continue into a larger passage under the mound.

  The dream describes crawling into a lightning-disclosed hole, passing under the mound, hearing sacred sounds, and approaching the animals' lodge.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13263-13337 confidence: high

  During the night he hears strange noises from the mound, like rubbing sticks and drumming, but has no fear; he stays all night, and by day neither eats nor drinks.

  At the mound the man remains through the night, does not eat or drink the following day, hears strange sounds, sees elk, and asks whether the animals will give him power.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267; lines 13340-13414 confidence: medium

  The man cries, faints, and sees a red-painted, feathered man with a reed whistle and elk skin. The speaker says the Elks obey him, offers robe, whistle, and great power, and says the heavenly stone draws lightning and should be removed.

  The man endures repeated frightening encounters while crying on a mound beside a powerful stone; supernatural speakers offer or imply great power, and he gains courage through the stone's light.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267; lines 13416-13481 confidence: high

  A dark western cloud arrives with thunder, lightning, rain, drumming, rubbing sticks, geese sounds, and coyote and bear howls; lightning strikes the riverbank repeatedly and then strikes the man down.

  The man undergoes a frightening storm and lightning strike; Stone-Man says the animals tried to scare him and will give powers, and the man later seeks the medicine-men's ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267; lines 13416-13481 confidence: medium

  Stone-Man appears to the stunned man and says the animals tried to frighten him but will speak to him and give powers; he tells the man the lightning-struck place is the opened entrance to the animals' lodge and warns him not to remove the stone until their secrets are taught.

  Lightning opens an entrance at the riverbank; the man crawls through a hole to a larger passage and reaches the animals' lodge.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267; lines 13416-13481 confidence: high

  Stone-Man appears to the stunned man and says the animals tried to frighten him but will speak to him and give powers; he tells the man the lightning-struck place is the opened entrance to the animals' lodge and warns him not to remove the stone until their secrets are taught.

  Stone-Man says the animals will speak to the man, give him great powers, and teach secrets; the animals agree to give the ceremony of the medicine-men.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 13484-13529 confidence: high

  The stranger is told to enter where the animals are, cry and be meek, and ask for help; he goes in with the messenger, animals walk around the fire, darkness occurs, and he later finds himself lying on his back at the south inside the lodge.

  The stranger enters a special animal lodge, undergoes darkness and bodily ritual actions, receives power, and is taught over several nights.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 13484-13529 confidence: medium

  Near the entrance the stranger sees animals seated in a circle and two men, one scalped; the other describes a youth of disordered mind, a strange being leading him in a snowstorm to the animals' lodge, and the animals caring for and curing him.

  The entrance man reports that a strange being led him in a snowstorm into the animals' lodge, where the animals cared for and cured him.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63; lines 3262-3341 confidence: medium

  The boy warns his father to beware the stone at the entrance and says his grandmother is a witch who kills handsome men who come through the doorway.

  The boy tells his father how to survive the entrance danger and how to identify his wife and son among indistinguishable buffalo and calves.

  read in the book →

• The Pawnee - Mythology (Part I) THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63; lines 3343-3366 confidence: medium

  Without-Wings looked inside and saw a big Bear ready to jump upon him; he said, "Be still."

  The passage presents a sequence of dangerous or testing episodes: threshold threat, required recognition of the wife, and entry into a sweat-lodge prepared with red-hot stones and encircling bulls.

  read in the book →

• The Pawnee - Mythology (Part I) THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397; lines 19545-19610 confidence: high

  The boy is told to try flying out of the den, succeeds, and is watched by other Eagles so he does not return to the people.

  The boy is trained to fly, supervised by Eagles, proves strength through hunting, and is said to have received the powers the Eagles possess.

  read in the book →

• The Pawnee - Mythology (Part I) THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397; lines 19612-19637 confidence: high

  The Eagles turn Eagle-Boy into a young man and agree that he should return to his people.

  The boy matures among the Eagles and receives instructions, ritual objects, spirit aid, and healing powers from the old Eagle before returning home.

  read in the book →

• The Pawnee - Mythology (Part I) THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399; lines 19640-19720 confidence: high

  The passage heading identifies the story as 'How the Pawnee Got the Eagle Dance'; the intervening page heading identifies the section as an origin of medicine ceremonies or power.

  The old Eagle teaches the boy healing uses for an Eagle-wing fan and fawn-skin rattle; the passage heading identifies the wider account with the Eagle Dance and medicine power.

  read in the book →

• The Pawnee - Mythology (Part I) THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399; lines 19640-19720 confidence: high

  The old Eagle selects other Eagles; ten Eagles fly from the den with the boy toward the village on the Republican River, alight on a high mound, promise to watch over him, and circle him as he turns into a young man.

  The boy remains with the Eagles for years, is escorted home, becomes a young man, and returns to his mourning parents and village.

  read in the book →

• The Pawnee - Mythology (Part I) THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND.; lines 20310-20399 confidence: medium

  The old woman teaches the young man the Elk dance, gives him a whistle and red beans, and says the beans will let his people communicate with dead spirits.

  The old woman teaches the Elk dance and gives ritual items whose use grants power to communicate with dead spirits.

  read in the book →

• The Pawnee - Mythology (Part I) THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND.; lines 20310-20399 confidence: medium

  Handsome-Boy is born in a plains village; his parents keep him hidden in an enclosed place on the bed in their earth-lodge, keep him clean and well clothed, and he grows into a handsome young man.

  Handsome-Boy is guarded from war-party knowledge and victory dances, yet thinks about why he is not allowed to go when other young men leave on the war-path.

  read in the book →

• The Pawnee - Mythology (Part I) THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND.; lines 20401-20481 confidence: medium

  In a dream a man with scalp-fringed leggings, eagle-feather trim, and bear claws says he stands between people and spirits, will take charge of the boy, make him great, and sends him southwest to a high hill where something has been placed.

  A dream-being who claims to stand between people and spirits promises to make the boy a great man and repeatedly directs him to objects and actions that sustain his journey.

  read in the book →

• The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4904-4984 confidence: high

  The gods say the North-Wind brought the boy, identify South-Wind as harmful and North-Wind as good, and state that they are representatives of Tirawa in Tirawa's unseen home.

  The boy is brought to the gods' lodge, fed ritual foods, taught songs or ceremonies, and given sacred items for later action.

  read in the book →

• The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5045-5091 confidence: high

  The story of Coming-Sun begins: a young Skidi man on the Loupe River dreams that someone tells him to stand on a high hill for four days and nights.

  Coming-Sun receives a dream command, leaves his friends, stands on a high hill for four days and nights, cries, and then encounters a mysterious being.

  read in the book →

• The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5045-5091 confidence: medium

  A man or mysterious being appears beside Coming-Sun, says he promised to take pity on him if he came to the hill, and tells him to look into the valley, where a man comes from a ravine toward a spring.

  The mysterious being directs Coming-Sun to head off a warrior-like man seen near the ravine and spring, but Coming-Sun cannot catch him before he disappears.

  read in the book →

• The Pawnee - Mythology (Part I) THE SQUASH MEDICINE. 299 / THE ORIGIN OF THE GEESE MEDICINE. 3OI / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3; lines 15137-15158 confidence: medium

  "Mother, I want you to go to the field and find two squashes with long necks. I want you to help me perform in the medicine-men's lodge."

  The boy is described as too young and not yet taken to the medicine-men's lodge, yet asks his mother for ritual props and help to perform there.

  read in the book →

• The Pawnee - Mythology (Part I) THE STONE-MAN MBDICINE-LODGE. 891- / THE STONE-MAN MEDICINE-LODGE. 293 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE FOSSIL GIANT MEDICINE-LODGE. 295; lines 14684-14768 confidence: medium

  The keeper dreams of a man who teaches the ceremony and bone placement; he hears and learns songs, invites medicine-men, places the bone on calico before an altar, and sings of it as a stone, leading to the name Medicine-Stone-People.

  The keeper learns ceremony placement and songs through dreams and sleep-heard singing before founding the ceremony.

  read in the book →

• The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 281 / THE STONE-MAN MEDICINE-LODGE. 283 / THE STONE-MAN MEDICINE-LODGE. 285 / THE STONE-MAN MEDICINE-LODGE. 287; lines 14290-14364 confidence: medium

  Stone-Man announces that he wants the chosen young man to marry his daughter; the chief leaves the choice to the young man; the girl appears in fine buckskins and a yellow robe; the young man agrees to obey; Stone-Man gives him buffalo and seats him beside the girl.

  Stone-Man chooses a son-in-law, says the young man is not married and has no power, and makes him play the hoop game inside the lodge before the fatal trap.

  read in the book →

• The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 281 / THE STONE-MAN MEDICINE-LODGE. 283 / THE STONE-MAN MEDICINE-LODGE. 285 / THE STONE-MAN MEDICINE-LODGE. 287; lines 14366-14382 confidence: medium

  Animals tell Animal-Boy where his people are and what is happening to the young men, promise him protection, and direct him to go to his people; he travels west and finds them.

  The passage centers on young men entering Stone-Man's lodge, with the girl saying Stone-Man has killed many young men.

  read in the book →

• The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 285 / THE STONE-MAN MEDICINE-LODGE. 287 / THE STONE-MAN MEDICINE-LODGE. 289 / THE STONE-MAN MBDICINE-LODGE. 891-; lines 14488-14561 confidence: medium

  Stone-Man approves the gifts and asks that quivers, bows, and arrows be hung inside the lodge in the southeast, southwest, northwest, and northeast.

  Stone-Man makes repeated demands of the boy, and the passage explicitly says the boy supplies the demands with animal aid.

  read in the book →

• The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 285 / THE STONE-MAN MEDICINE-LODGE. 287 / THE STONE-MAN MEDICINE-LODGE. 289 / THE STONE-MAN MBDICINE-LODGE. 891-; lines 14563-14581 confidence: medium

  A low, thick-wool young Buffalo is identified as the one to take; it has great powers and flint horns, will kill the man when it fights him, and is to lead the boy to the lodge.

  The selected Buffalo has great powers and flint horns and is expected to fight the man while helpers manage the stone fragments knocked loose.

  read in the book →

• The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 289 / THE STONE-MAN MBDICINE-LODGE. 891- / THE STONE-MAN MEDICINE-LODGE. 293 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 14635-14681 confidence: high

  The Fossil Giant Medicine-Lodge section introduces the Stone-Medicine-Men society; at the altar sits what appears to be a large white stone, but the narrator says he learned otherwise when taken into the lodge to learn the mysteries.

  The narrator is taken into the lodge to be taught the mysteries, and the inner explanation of the altar object is given by an old man after gifts are presented.

  read in the book →

• The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 293 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE FOSSIL GIANT MEDICINE-LODGE. 295 / THE SQUASH MEDICINE. 297; lines 14770-14827 confidence: medium

  The roots are described as sensitive, powerful, odorous, and as the large people who had been destroyed and turned into roots; before digging, songs and pipe smoke are required so the roots will not become angry.

  The Big-Black-Meteoric-Star teaches the man songs, pipe-smoke offerings, digging rules, and the root's curative power.

  read in the book →

• The Pawnee - Mythology (Part I) THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317 / PROUD BOY AND THE ANIMAL MEDICINE. 3I9 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 15874-15918 confidence: high

  Proud-Boy says, "I call upon the heavens" to help make the girl his wife, and vows to go on the war-path, capture ponies, kill an enemy, take a scalp, give many ponies for her, and become recognized as a man.

  Proud-Boy says his father still thinks him young, declares that he feels he is now a man, and vows war deeds; the passage also notes that he is not yet a warrior.

  read in the book →

• The Pawnee - Mythology (Part I) THE THUNDER-BIRD CEREMONY. 317 / PROUD BOY AND THE ANIMAL MEDICINE. 3I9 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321; lines 15921-16006 confidence: medium

  The girl is taken to the priests' lodge, sits under the bundle, is told holy ointment makes her holy, is warned not to make noise because of winds, buffalo, western gods, rain, and cool days, becomes keeper of sacred bundles, and is watched by Proud-Boy.

  The girl is made holy with ointment, kept under the bundle in the priests' lodge, restricted from ordinary play, and made keeper of sacred bundles.

  read in the book →

• The Pawnee - Mythology (Part I) THE THUNDER-BIRD CEREMONY. 317 / PROUD BOY AND THE ANIMAL MEDICINE. 3I9 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321; lines 15921-16006 confidence: medium

  Priests perform a washing ceremony with opened bundle, sweet grass smoke, removal of holy ointment and eyes of the gods, sage dipped in water, fat from holy meat, offerings first to the girl, and her return to her grandfather.

  A ceremony removes the holy ointment and the eyes of the gods from the girl so that she becomes the same as any other girl, followed by offerings and return home.

  read in the book →

• The Pawnee - Mythology (Part I) THE THUNDER-BIRD CEREMONY. 317 / PROUD BOY AND THE ANIMAL MEDICINE. 3I9 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321; lines 15921-16006 confidence: high

  Proud-Boy asks to marry Yellow-Corn, who represents Mother-Yellow-Corn; his father refuses because he lacks warrior, hunting, wealth, and sacrificial qualifications, including smoke received by the heavens.

  Proud-Boy's father denies his wish to marry Yellow-Corn because he has no scalps, ponies, small game, buffalo-hunting skill, enemy-camp achievement, or sacrifice whose smoke the heavens have received.

  read in the book →

• The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 4569-4613 confidence: medium

  The man gives the boy leggings, moccasins, a robe, a quiver filled with arrows, and a bow; he tells him to kill animals for meat and direct the women to artichokes and beans, and promises to teach planting in spring.

  The father gives the boy clothing and hunting equipment, tells him to kill his own animals, and later helps him hunt buffalo.

  read in the book →

• The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93; lines 4616-4689 confidence: high

  Ready-to-Give tells the boy to make a bundle with fire sticks, flint, white corn called Mother, a hawk skin representing a great warrior, and braided sweet grass; the bundle is named the Ready-to-Give bundle.

  The boy is instructed to assemble the Ready-to-Give bundle and is taught its ceremonies for many months.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393; lines 19355-19434 confidence: medium

  At the Medicine-Men's ceremony, medicine-men perform animal-taught sleight-of-hand; the man asks to perform and throws his voice so many people seem to be speaking.

  Medicine-men perform sleight-of-hand taught by different animals, and the healed man enters the medicine lodge to demonstrate a special performance.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393; lines 19355-19434 confidence: high

  The wounded man in the medicine lodge covers his body with white clay, puts a downy feather in his hair, wears an eagle-wing whistle, takes wild sage and a small war club, and starts out.

  The man arms and adorns himself with white clay, feather, whistle, sage, and war club; arrows miss him, he defeats a similarly protected enemy, and he is later never injured in battle.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393; lines 19355-19434 confidence: high

  In the Eagle Dance account, the Pawnee move from near Nemaha toward the Republican River; a man wanders away and his relatives do not know where he went.

  A man wanders away, later returns dressed in eagle feathers, and the people infer he has been to an animals' lodge or mysterious place.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393; lines 19355-19434 confidence: medium

  The man follows after the people pass, sits alone on the south side of the village or javelin-game field, and allows no man to sit with him.

  The returned man keeps apart from others, sits on the south side, disappears again, returns with more eagle feathers, ties them in a small buffalo robe, and hangs the robe in his tipi.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395; lines 19451-19524 confidence: medium

  The Eagles in the den react to the boy, say the man's act is wrong, say he stole his own nephew, mention the child's mourning parents, and identify the old father and mother Eagles seated in the east.

  The Eagles say they had been arranging a proper time for the man to enter their den, but he acted hastily to learn their power and secrets; the old man Eagle denies him any powers.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395; lines 19451-19524 confidence: medium

  The Eagles in the den react to the boy, say the man's act is wrong, say he stole his own nephew, mention the child's mourning parents, and identify the old father and mother Eagles seated in the east.

  The passage title frames the story as how the Pawnee got the Eagle Dance, and the narrative centers on access to Eagle power and secrets in the den.

  read in the book →

• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395; lines 19526-19542 confidence: medium

  The boy tries to fly, but he is young, his feathers are small, and he cannot fly.

  After becoming an Eagle, the boy remains in the den unable to fly and is taught by the old Eagles the power he is to have.

  read in the book →

• The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I; lines 15445-15508 confidence: medium

  The boy drifts downstream with Beaver, Otter, Mink, and other animals, is taken into Pahuk, has the arrow removed, and is brought to life through Beaver and Otter.

  The boy is taken into the animals’ lodge at Pahuk and later teaches the people what the animals taught him.

  read in the book →

• The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313; lines 15539-15612 confidence: high

  Animals find the boy, carry him into their lodge, and Buffalo says he has been bewitched; Elk and Buffalo jump over him and blood is seen in their mouths.

  The boy is taken into an animal lodge, healed, taught mysteries, given objects and abilities, fed, and sent back to his people.

  read in the book →

• The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313; lines 15539-15612 confidence: high

  Eagles teach flight, Ducks teach swimming and diving, and Crow, Beaver, Otter, and Hawk are sent to the four directions for food; one animal says the man tried to poison the boy and that the boy may bewitch him.

  Eagles teach the boy to fly, Ducks teach him to swim and dive, and after Crow touches him he flies like a crow.

  read in the book →

• The Pawnee - Mythology (Part I) THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03; lines 5094-5138 confidence: high

  A voice tells Coming-Sun to run and head off pony-driving warriors; later he sees warriors with scalp poles. In both cases the figures disappear into a ravine before he catches them.

  Coming-Sun undergoes repeated trials set by a mysterious being, fails to become the kind of warrior the being first tests for, and is then made a medicine-man with special powers.

  read in the book →

• The Pawnee - Mythology (Part I) THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5208-5279 confidence: medium

  A boy calf approaches the surrounded young man, says buffalo bulls intend to kill him, promises to save him, and explains that a wink will mark the calf to identify as his child.

  The buffalo bulls test the young man by requiring him to identify his son among calves and his wife among cows; successful recognition prevents his death.

  read in the book →

• The Pawnee - Mythology (Part I) THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5208-5279 confidence: medium

  Men prepare for the hunt and ask relatives for moccasins; in one tipi a woman makes moccasins beside a young boy identified as Coyote, who asks his mother for moccasins so he can join the hunt; she doubts him because he is not yet a man.

  The boy is identified as Coyote, plays with children, asks for moccasins, and wants to go with adult men to hunt buffalo though he is not yet a man.

  read in the book →

• The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49; lines 2504-2553 confidence: medium

  The medicine-man agrees to teach wonders in medicine-man mysteries, ceremony, songs, herbs, and roots.

  The medicine-man promises to teach mysteries, ceremonies, songs, herbs, and roots, and later teaches selected young men in connection with the medicine-men's dance.

  read in the book →

• The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4888-4901 confidence: medium

  Wind tells the boy to remove his leggings, moccasins, robe, and quiver, put them all in the robe, wade into the water, and says it must take him upon his journey.

  Wind takes the boy on a journey to a lodge where four gods in the west are said to teach him many things.

  read in the book →

• The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23242-23315 confidence: high

  Abstract 3 begins with people wandering before corn and buffalo; a Moon-directed boy leads them north to a new home, famine threatens, and the young man fasts on a hill, sees Moon's reflection in water, and drinks from a spring.

  The young man fasts, follows Moon's directions, drinks from the spring, enters a cave, encounters an age-changing lunar being, and receives culturally important gifts.

  read in the book →

• The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: medium

  Later Section I titles include cannibal witch and buffalo titles, “The Son of Wind, Ready-to-Give,” buffalo marriage titles, “Pursuit by a Rattling Skull; the Pleiades,” “The Wife who Returned from Spirit Land,” and “How the World is to Come to an End”; a note identifies C, K, S, and P as Pawnee divisions.

  Titles mention a boy given power to call buffalo, wonderful boys, poor boys, and the Medicine-Child.

  read in the book →

• The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: medium

  Section III, “The Origin of Medicine Ceremonies or Power,” lists titles including “The Medicine-Child and the Beaver Medicine,” “The Origin of the Loon Medicine Ceremony,” “The Lightning’s Medicine Ceremony,” “The Stone-Man Medicine-Lodge,” “The Fossil Giant Medicine-Lodge,” “The Squash Medicine,” “Origin of the Geese Medicine,” and “The Wonderful Boy who Killed his Father.”

  Section III is titled “The Origin of Medicine Ceremonies or Power” and lists medicine titles associated with Beaver, Loon, Lightning, Squash, and Geese.

  read in the book →

• The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: medium

  After paternal warnings, the boys enter a bull-boat on a river; when it pitches halfway across, they fly up as geese, with the older boy fearful and needing urging.

  The father warns the boys against dangerous places, and they proceed through river, snake, weather-being, and cannibal encounters.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21537-21628 confidence: medium

  A banished murderer meets a buffalo cow, propitiates a water monster through his wife, receives buffalo abundance, feeds starving people, erects the oldest society lodge, instructs the people, and ceremonies including Buffalo-dance and Sun-dance follow.

  Buffalo or buffalo cow figures tell men not to shoot and give or lead to buffalo and ceremonial lodges for the people.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21708-21783 confidence: medium

  Gopher finds the herd surrounding the place and only one tree standing. During the night he makes a hole at the base, brings the man and woman down, closes the hole so buffalo cannot notice or smell it, travels underground, and brings them out at the main camp-circle at daybreak.

  After returning from the buffalo camp and pursuit, the woman announces good tidings, chooses elders, founds the Buffalo-Women's lodge, and teaches commandments of the Giver.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21785-21877 confidence: medium

  A buffalo cow with a calf speaks to the man, tells him to prepare one hundred arrows and materials, and later reveals something to him while he sleeps; an immense herd comes to the tipi and the man kills buffalo, one with each arrow.

  A buffalo cow instructs and reveals something to the poor man; the resulting buffalo abundance, shared pemmican, secrets, degrees, and lodge establishments benefit the people.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21785-21877 confidence: high

  Under “Origin of the Buffalo Lodge,” a vision-seeking man sees women dancing; they turn to buffalo, and he learns the Buffalo-dance.

  A vision-seeking man sees women dancing, they turn into buffalo, and he learns the Buffalo-dance.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22638-22715 confidence: medium

  After further restrictions, the woman emerges on the bank facing deep water below a steep precipice; the monster tells her to paint herself red when she wants to see him, plunge into the river, emerge cleansed from impurities, and offer prayer.

  The monster instructs the woman to paint herself red when she wants to see him again, plunge into the river, emerge cleansed of impurities, and pray.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: medium

  Young men enter a deep cave to the buffalo land; a water monster blocks their return, they burn through it, one eats the meat and becomes a water monster, and his brother sacrifices to him for victory.

  Young men follow buffalo tracks into a deep cave, see the land of the buffalo, and on return encounter a water monster blocking the cave.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23734-23799 confidence: medium

  Oldest married brother keeps his brothers; two lazy brothers are warned about sleeping late, are cleaned and dressed, emerge as different men, and begin searching for owners of moon-shells.

  The boys are cleaned and dressed, emerge as different men, and then begin the search for the owners of moon-shells.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23801-23865 confidence: high

  During Sun-dance, Man-Above fasts four days in a separate tipi; beings take pity on him during each fast; after becoming a medicine-man he is bewitched by another man using a worm from sunflower pith.

  Man-Above fasts in a separate tipi during Sun-dance, receives pity from beings, and becomes a medicine-man.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23949-24014 confidence: medium

  In “The Young Man and his Father-in-Law,” failed suitors are killed; a fourth is helped by the spirit of a lake and by buffalo; a bull kills the father-in-law, his body is burned, and the young man goes to the sky.

  A father-in-law kills failed suitors after arrow tasks; a fourth young man succeeds through help from a lake spirit and buffalo and the father-in-law is killed.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24017-24071 confidence: high

  White-Owl approaches through wind and snow, produces more storm, speaks of his power, challenges Blood-Clot-Boy to an exhibition of power, and sets loss of life as the penalty for failing to answer correctly.

  White-Owl challenges Blood-Clot-Boy to an exhibition of power, states that failure to tell things aright will cost his life, and poses a sequence of questions that Blood-Clot-Boy answers.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24017-24071 confidence: medium

  White-Owl approaches through wind and snow, produces more storm, speaks of his power, challenges Blood-Clot-Boy to an exhibition of power, and sets loss of life as the penalty for failing to answer correctly.

  White-Owl creates or intensifies wind, snow, and blizzard conditions while challenging Blood-Clot-Boy.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24185-24248 confidence: high

  Buffalo-Bull sends word that before return there will be singing, dancing, a running race, and myth-telling, each for four days, and completion will make the son-in-law all right.

  Before return, Buffalo-Bull requires singing, dancing, a running race, and myth-telling, each for four days, with success making the son-in-law all right.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24380-24448 confidence: medium

  An old woman cutting grass finds a full-grown boy, takes him home, and people call him Found-in-Grass; he is dirty and has a big belly.

  Found-in-Grass changes from dirty and ugly to much improved or beautiful, with fine clothes, weapons, and sweet-grass scent, followed by recognition and desire from others.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24535-24588 confidence: medium

  The calf’s grandfather tells Blue-Bird to race with the buffalo; the calf runs in Blue-Bird’s place and wins.

  The calf’s grandfather imposes a race, recognition test, dancing contest, and wakefulness test while Blue-Bird seeks his calf son among the buffalo.

  read in the book →

• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24591-24653 confidence: medium

  The grandfather requires Blue-Feather to identify Calf-Boy among the calves; Calf-Boy says he will shake his right ear and move his left foot, though the other calves imitate the signs until the fourth attempt.

  The chief bull/grandfather requires identification, four days and nights of dancing, a race, and listening to stories.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14479-14567 confidence: high

  Man-Above has a separate tipi away from the camp-circle for a four-day fast during Sun-dance; when he fasts, animals, insects, birds, or supernatural beings take pity on him.

  Man-Above fasts alone in a separate tipi during Sun-dances and receives pity, gifts, and doctoring powers from nonhuman and supernatural beings.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15362-15406 confidence: medium

  A young man arrives; the girl prepares food; her father calls him son-in-law and asks him to get arrow sticks that are perfectly straight and without knots or branches.

  The father accepts young men as sons-in-law but requires them to obtain a precisely defined arrow-stick material before the marital arrangement can continue; failure results in death for the first three.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15408-15464 confidence: medium

  The old man asks for long, wide feathers with black tips; a voice shows the young man a large-leaved plant, the leaf tips become black, and the old man accepts them as the desired feathers.

  The young man must repeatedly obtain difficult or unusual requested items and then prepare for a dangerous confrontation under elder instruction.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15823-15900 confidence: low

  Blood-Clot-Boy says he has no faith in White-Owl and is not afraid; he sits on the ground facing the storm, wrapped in a robe, while snow covers the ground and drifts around him.

  Blood-Clot-Boy remains seated in a severe snowstorm after the other hunters leave and then faces White-Owl's challenge.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16058-16133 confidence: high

  White-Owl praises the young man for facing his fury, grants him life up to his own time, says he controls the four hills of life, wishes him long life, and flies northwest.

  White-Owl says Blood-Clot-Boy withstood his powerful actions and fury, then grants him long life; the note says the story points to trials and temptations.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17028-17110 confidence: medium

  Buffalo-Bull tells his grandson that before the father returns, there will be singing, dancing, racing, and myth-telling, each for four days, and the text notes continuation with Blue-Feather's experience.

  Buffalo-Bull requires singing, dancing, racing, and myth-telling, each for four days, before Moon returns.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20141-20210 confidence: medium

  The calf asks to run for its two-legged father; the grandfather agrees, ties a yellow plume to the calf's tail, and the race is set to four round hills after four songs.

  The episode repeatedly uses four songs, four hills, four attempts to identify the calf, a four-day dance, four nights of myth telling, and a fourfold command to wake the father.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20141-20210 confidence: high

  The grandfather refuses immediate departure and requires four days of myth telling; the father must keep awake with his son on his right, his mother on his left, and his grandmother behind him for support.

  The father is required to keep awake through four nights of myth telling but sleeps soundly just before sunrise and cannot be awakened.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20285-20357 confidence: medium

  Buffalo-woman runs off with the calf; the man follows their tracks through several buffalo herds, tries to identify the calf by his left ear, but all calves move their ears; myths are to be told for four days and nights, and the man stays awake four nights.

  The footnoted version states that myths will be told for four days and nights and that the man must stay awake to have his son; he listens four nights without sleeping.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20664-20750 confidence: medium

  Calf-Boy asks Main-Bull to let him and Blue-Feather go; Main-Bull refuses and requires four days and nights of tales, with Blue-Feather staying awake to the end before taking Calf-Boy home.

  Main-Bull makes departure conditional on Blue-Feather staying awake through four days and nights of myths, tales, and stories; the storytelling is said to give information, especially to Blue-Feather.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20836-20922 confidence: medium

  The husband is not permitted to go out alone. The father instructs his daughter to keep him inside during occasions when game will be rounded up into the camp-circle and everyone will receive a blessing; this occurs three times, with a fourth-day caution.

  The husband is not allowed to go out alone and is kept inside while game is rounded up into the camp-circle and everyone receives a blessing.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7021-7092 confidence: medium

  The old woman says she heard as a little girl that the cannibals lived toward the sunrise and that the journey is long and tedious; she advises him not to go because it is too far for one man alone.

  An old woman provides knowledge, warns the young man about the danger and distance, and supplies food and moccasins before the journey.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7459-7553 confidence: medium

  The central man says he was charmed by the narrator and sent two young men after her; he asks for intercourse if she wants to see her people again, identifies the men by animal families, and the men turn into animals including water animals.

  After being taken to the water beings' tipi, the narrator learns the river owner's identity, powers, places of residence, and rules about fish and bathing.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7555-7646 confidence: medium

  The woman finds herself on a bank facing deep water above a steep precipice; she sees nearby camps, and the monster tells her to paint herself red, plunge into the river to see him, emerge cleansed, and pray.

  The water monster tells the woman to paint herself red and plunge into the river to see him again, then emerge cleansed from impurities and pray; she later paints herself red in his way.

  read in the book →

• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9147-9230 confidence: medium

  While she is quilling the robe, excitement begins near the door; people talk, laugh, hook sticks together, call for Splinter-Foot, and play the ball game near the tipi.

  The outside game calls for the daughter to participate, and the passage explicitly notes that this may have been done to test the woman’s virtue.

  read in the book →

• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1428-1493 confidence: medium

  The man and his wife cut up and skin the buffalo. Nihangan tells him to fill an entire skin with pemmican and have the cryer call the people, named ceremonial companies, and persons of ceremonial function to feast.

  Nihangan instructs the man to distribute pemmican to ceremonial companies, and the man establishes lodges and dances using a painted skin given by Nihangan.

  read in the book →

• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1428-1493 confidence: medium

  The murderer pledges the bayaanwu, shows a painted skin with all lodges or dances given by Nih’angan, and the bayaanwu stands four days in the camp circle, with a sweat-house put up on the fourth day.

  The bayaanwu stands four days in the middle of the camp circle, and a sweat-house is put up on the fourth day before further lodge and dance instructions.

  read in the book →

• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2802-2884 confidence: low

  The man tells his wife not to be frightened by a stranger’s voice, not to call him for help, and to be brave; he ties the hundred arrows to the bow and sleeps while the buffalo cow reveals something to him and he understands the gift from the animal.

  Before sleeping, the man commands his wife not to fear or call him if she hears an outside voice; she later hears approaching animals and initially keeps silent before looking and waking him quietly.

  read in the book →

• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2953-3042 confidence: high

  In the account titled “Origin of the Buffalo Lodge,” a man fasts repeatedly, abstains from food and water, inflicts pain on himself, and sees women in a lodge with belts, headdresses, hoops, and whistles, while old men sing with rattles at the back.

  A man repeatedly fasts, abstains from food and water, inflicts pain on himself, receives a vision shown by heisananin, and the vision leads to the first lodge dance.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8703-8796 confidence: high

  Burnt-Hands lives poorly with his grandmother; Last-Child brings food; Red-Bear shoots him and drops him into an ice air-hole; White-Bear's cub leads him to White-Bear, who adopts him, teaches the Bear ceremony, and gives medicine.

  White-Bear adopts Burnt-Hands as son, teaches him the Bear ceremony, and gives him a medicine bundle.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: high

  Seven girls trap and abandon a chief's son in a hole; Wolf and Bear contend over him, Wolf takes him among Wolves, hunters later trap and restore him through a sweat-lodge, and he calls Wolves and Bears; Wolves eat the girls, he becomes chief, and starts the Wolf dance.

  The chief's son is trapped, taken among Wolves, becomes wolf-like, is restored in a sweat-lodge, avenges himself through Wolves, becomes chief, and starts the Wolf dance.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9016-9139 confidence: high

  In 'The Village-Boy and the Wolf Power,' Village-Boy mourns, receives Wolf’s secret powers, becomes wolf, succeeds in war, and uses an enemy medicine-man’s dried head for medicine.

  Village-Boy and Rabbit-Boy both mourn in graveyard settings before receiving animal-granted powers that lead to war success.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: medium

  A boy and girl fall from a travois, wander to a cave, the girl is taken by or becomes Whirlwind, Owl warns the boy, a promise of the boy’s first wife releases him, and the sister later gives him Whirlwind-powered club and medicine before he becomes warrior and chief.

  Owl says the sister is Whirlwind; she later gives the boy club and medicine with Whirlwind power, after which he becomes warrior and chief.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9517-9627 confidence: high

  A boy whose father has died dreams that Bear and then his father speak about a shield removed from the grave; he sees lightning form a bear-marked shield, has a similar shield made, becomes a chief after taking a scalplock, is protected by the shield, and repeatedly undergoes sun-dance suspension.

  The boy receives dreams from Bear and his dead father, sees a lightning shield with a bear mark, and has a shield made from the vision before becoming a warrior chief.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9517-9627 confidence: high

  A boy whose father has died dreams that Bear and then his father speak about a shield removed from the grave; he sees lightning form a bear-marked shield, has a similar shield made, becomes a chief after taking a scalplock, is protected by the shield, and repeatedly undergoes sun-dance suspension.

  The boy swings day and night at the sun dance by buckskin strings tied to sticks run through his back, and dances the sun dance many times afterward.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9629-9760 confidence: medium

  In abstract 81, White-Bear’s father wears a bear robe during pregnancy; White-Bear shows bear-like signs, suffers and recovers from a severe knife wound, wears bear robe, performs Bear ceremonies, and has bear visions.

  White-Bear has the spirit of Bear, makes bear-like noises, wears a bear robe in dances, acts like Bear, performs Bear ceremonies, and has visions of bear.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9629-9760 confidence: high

  In abstract 82, a boy learns Bear Society mysteries and receives a stuffed bear skin; a little bear dances and imitates him; later a hunter and young man see Scalped-Man and a bear standing like a man with a young one, kill and skin the bears, and use the little hide in Bear dances.

  A boy stays in the medicine-men’s lodge, learns Bear Society mysteries, receives a stuffed bear skin, and later wears the little bear’s hide in Bear dances.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1272-1373 confidence: medium

  The people taken underground by Mice are grains of corn turned people; Mouse says some must remain in the water; a man becomes a long gar-pike, a woman joins him, a bridge forms, and some who fall become fish.

  The journey includes big water, darkness, timber, an earthquake chasm, and thick timber, all overcome through Mouse, Bear, Whirlwind, and animal power as later summarized by the returning woman.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2174-2271 confidence: medium

  The grandmother has the boy cut ash and dogwood, prepares bow and arrow lengths, tells him to throw them into pond water and ask Grandfather for a strong bow and wonderful arrows; the next morning he finds a black bow and four black arrows.

  The old woman instructs the boy to prepare sticks, throw them into a pond, address Grandfather for the strongest bow and wonderful arrows, and the boy subsequently finds a black bow and four black arrows.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2682-2773 confidence: medium

  On a hunt the men kill an elk, find a fetus, place it before the boy, and he climbs a tree; after about four days he agrees to deliver his grandmother so the men will remove it.

  After the boy endures the fetus ordeal and fulfills the agreement, the men teach him eagle-catching and hunting ceremonies.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2802-2893 confidence: high

  The passage says the young man wanted to be great, and that young men went among the hills to stand, mourn, and stay away four or five days without eating or drinking.

  The passage presents young men going to hills to mourn and abstain from food and drink, and the named young man begins the episode by doing this to become great.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3011-3112 confidence: high

  White-Bear lives in a stream lodge with a cub; the cub finds Burnt-Hands, and White-Bear has mercy on him, makes him his son, grants power, teaches him the bear ceremony, gives him a medicine bundle, and has the cub show him out.

  White-Bear adopts Burnt-Hands, gives him power, teaches him the bear ceremony, and provides a medicine bundle before sending him back.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3215-3260 confidence: medium

  Opening of 'How Burnt-Hands Became a Chief': Burnt-Hands and his grandmother are poor; warriors plan a war-path; his grandmother warns him not to tell Coyote stories and gives him a handled clay ball, described as his war-club and as a tool for roasting corn on the fire.

  Burnt-Hands begins as a poor mocked boy, joins the war-party, defeats many enemies, and is then made a big chief with a tipi and wife.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3263-3323 confidence: medium

  Some people jeer at Burnt-Hands as Poor-Boy; the customary hunt-directing role is described; he sings about being selected, and the leaders select him.

  Burnt-Hands is tested in communal buffalo hunts, directs the hunters, kills first, provides meat, and gains public recognition and elevated status.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3376-3456 confidence: medium

  The mother Thunderbird says she brought the boy, asks him to save her young, says Nesaru placed her and her mate on the high place, describes a two-headed flint-covered water-serpent that eats her young and resists lightning, and promises the boy lightning power and control over birds if he helps kill it.

  The mother Thunderbird calls the boy her son and the young Thunderbirds his brothers; he accepts the role and feeds the young while awaiting danger.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3458-3542 confidence: medium

  The Thunderbirds and birds rejoice; the mother Thunderbird names the boy chief of all birds, grants lightning power and a lightning stick, and birds feast on the serpent and give the boy powers as swallowed objects.

  After the boy saves the birds, the mother Thunderbird makes him chief of all birds, gives lightning power and a lightning stick, and the birds give him powers in object form that he swallows.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3544-3642 confidence: medium

  The Serpent seizes Antelope-Carrier into the water and its den, places him in a sweat-lodge, and makes him vomit up all powers except the lightning in his eyes; afterward he must cover his eyes and shows no former powers.

  The Serpent takes Antelope-Carrier into its den, puts him in a sweat-lodge, and makes him vomit up all powers except lightning in his eyes.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3731-3830 confidence: high

  At night the young man returns; the woman says a priest will give him power; he makes a fire, and Rats come one by one in human form and sit around the fireplace.

  At night the young man meets an animal-person assembly, makes a fire, receives words from a priest, is touched and breath-marked, and receives war and medicine objects.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3847-3889 confidence: medium

  A stranger reaches the nest first; he tells the boy that the hawks are his sons and the boy’s brothers, says the boy has won favor and will be rewarded, tells him to leave the nest, and the boy takes feathers for his arrows.

  After the nest encounter and promised reward, the boy becomes a good hunter and brave.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3892-3987 confidence: medium

  Pretty-Voice cries near an old dry buck elk skull; Elk says the wife is alive, captured by Bear with three other women, and grants power.

  The Elk responds to Pretty-Voice’s lament, grants power, teaches the ceremony of the Elks, and gives exact instructions for recovering the women.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4547-4634 confidence: medium

  The man, Buffalo cow, and boy enter the Buffalo village; the Buffalo debate killing the man because of the burned messenger; the man is told to sit on a hill, where he places a flint stone knife in the ground and calls on gods in the ground to form stone around him.

  The man faces decisions by the Buffalo council, wife identification, and repeated attacks before being accepted as mediator and transformed into Buffalo form.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4652-4733 confidence: medium

  A gray Wolf offers to help the boy. A Bear arrives, disputes ownership of him with the Wolf, threatens to eat him, and the Wolf tells the boy to dig so the Wolf can reach and save him first.

  The gray Wolf rescues the boy by digging first, says he will save him as a son, and takes him among the Wolves; the Bear also later claims a helper-son relation.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4900-5010 confidence: medium

  People mock the sisters for dancing when their brother has no war deeds; Village-Boy tells his father he is going to a high mound graveyard, puts soot on his face and grass arrows in his hair, and stands there mourning.

  A ridiculed youth mourns at a graveyard, receives a Wolf's promise of care and guidance, and is taught secret wolf powers before his first successful war expedition.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5013-5108 confidence: high

  The father questions the young man; the young man says he wants to go to the graveyard hill to mourn and seek help from the gods; the father applies white clay and sends him.

  The young man goes to the graveyard hill to mourn and seek help from the gods, remains through a storm, and then encounters speaking animal beings that lead to his empowerment.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5013-5108 confidence: high

  A village on the Missouri River has frequent war-parties and dances; a young man takes no part and is mocked.

  The young man begins as someone mocked for avoiding dances and war-parties, receives gifts from the Rabbit, becomes known as Rabbit-Boy, joins a war-party, scouts the enemy camp, and captures enemy ponies.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5110-5171 confidence: medium

  Rabbit-Boy plans a dawn attack, kills the old man who comes out calling people to wake and get ponies, is seen by a young girl who wishes to help him, escapes, rejoins the warriors, divides ponies, returns home, and is recognized as a great warrior.

  Rabbit-Boy kills enemy men in raids, escapes safely, and is recognized by his people as a great warrior.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5404-5463 confidence: medium

  The man is taken, given medicines, enters the medicine-lodge, performs sleight-of-hand, vomits hair, white clay, and other things, and is then described as cleansed from being a Coyote.

  The people give the man medicines, he enters the medicine-lodge, expels hair, white clay, and other things, and is said to be cleansed from being a Coyote.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5557-5651 confidence: high

  A young Arikara man seeking mysterious power goes to a hill west of the village near the Missouri River, waits three days and nights, sees a man with a war-club, white clay on his body, and blood dripping from his head, becomes afraid, and runs home.

  Young men deliberately go to a feared place, wait or cry there for multiple nights, and seek mysterious power; the successful one receives power after enduring the encounter.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5557-5651 confidence: high

  A young Arikara man seeking mysterious power goes to a hill west of the village near the Missouri River, waits three days and nights, sees a man with a war-club, white clay on his body, and blood dripping from his head, becomes afraid, and runs home.

  The first youth flees; the second remains despite the threat of being struck, and the leader says he is the first who has not run from the errand man.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5654-5725 confidence: medium

  A later party from the same village camps near the lake; the leader asks for water, the young men refuse, and a poor young man takes the vessels to the lake.

  The poor boy alone fetches water, confronts and carries the dead man, persists in revenge, and is formally made a brave by the chiefs.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6387-6436 confidence: medium

  The Buffalo tells Coyote to break up his bow and arrows and keep a strong heart; after repeated sidewise jumps, Coyote stays, the Buffalo goes against him, and there are two Buffalo bulls.

  The old Buffalo tells Coyote to keep a strong heart and not be scared; the transformation succeeds only after Coyote stops jumping aside during the charge.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6917-7009 confidence: low

  An Arikara hunter follows a mysterious Scalped-Man who kills an antelope, discovers his concealed willow-and-mud door in a steep bank, enters the cave, finds him by a fireplace, speaks until he becomes friendly, and stays four days and nights.

  The man enters the concealed cave, stays four days and nights with the Scalped-Man, and afterward receives secret aid that changes his standing in war-related matters.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7041-7072 confidence: low

  The men fear entering; a young man who cares for nothing is dared, speaks to the men, and leads the way into the cave.

  The men fear entering the den; a young man is dared to enter, accepts the risk, and leads the way into the cave.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7326-7422 confidence: medium

  At Stevenson Flat the Arikara are camped; during a buffalo chase a severe storm comes up and scatters the hunters.

  Two-Wolves is isolated in a dangerous storm and then receives power from Waruhti to understand Thunder.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7553-7636 confidence: medium

  The narrator, fourteen winters old when his father died, goes to the burial place; the grave is covered with a buffalo robe over forks and poles, with stones at the edges.

  A young narrator keeps vigil at his father’s grave, receives dream and lightning-vision instructions, recovers the shield frame, and makes a ritually painted shield with songs.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7638-7699 confidence: high

  During what is called the Sun Dance, the grandfather places the narrator in the lodge and asks medicine-men and warriors to paint him, attach a lariat to the pole, cut his back so he will swing, recount deeds, and receive ponies and presents.

  In the Sun Dance lodge, the grandfather asks that the young man be painted, cut, and suspended while warriors recount deeds so that he may overtake those deeds and become a great man.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7638-7699 confidence: medium

  A few days later the Sioux attack; the narrator again counts coup and strikes the enemy, believes his easier battle experience came from the ceremonial sufferings, and later dances the Sun Dance many times.

  After the Sun Dance ordeal, the narrator reports counting coup again and says he thinks his easy time in battle was because of the sufferings he went through in the ceremony.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7702-7751 confidence: low

  People flee because of the ghost, which runs into the medicine-lodge while everyone is afraid to enter.

  Everyone is afraid to enter the medicine-lodge after the ghost enters, until one brave man dares to go in and locate the figure.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8145-8195 confidence: medium

  The narrator kills a young bear, has its hide tanned, and White-Bear wears the robe in Bear dances and stays in the medicine-lodge.

  White-Bear wears the bear robe in Bear dances, stays in the medicine-lodge, participates in Bear ceremonies, has bear visions, and is called a Bear by birth.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8198-8299 confidence: medium

  The narrator states that he belonged to the Bear Society, stayed in the medicine-men's lodge and Bear's lodge, learned Bear Society mysteries, and received a stuffed bear skin from his father.

  The narrator belongs to the Bear Society, learns its mysteries, and dances opposite a stuffed bear skin that mirrors his movements.

  read in the book →

• Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 649-745 confidence: medium

  Mother-Corn makes a bundle, songs, and ritual and gives ceremonies; medicine-men are instructed by the man, taught sleight-of-hand, and told to make a village.

  The medicine-men are instructed by the man, taught sleight-of-hand, and told to make a village after Mother-Corn gives ritual and ceremonies.

  read in the book →

• Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: low

  Titles include Elk rescuing a woman from Bear, the Boy and the Elk, Buffalo-Wife, the Coyote with a girl, medicine dances, Water-Dogs, a man married to Coyote, fights with bears, a wife married to an Elk, and girls with a Mountain-Lion.

  Titles name medicine dances, medicine robe, medicine bear shield, powers, dances, and Bear/Bull societies.

  read in the book →

• Traditions of the Caddo ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7; lines 5761-5777 confidence: medium

  The boy goes with the stranger to a place where the stranger's friends wrestle, throws everyone, is feared by them, and is taught by the strong man how to use his power before the strong man disappears.

  After receiving power, the boy is taken to a wrestling place, defeats all opponents, and is then instructed by the strong man in how to use his power.

  read in the book →

• Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5890-5980 confidence: medium

  People are divided into named groups; Caddo fight Kiowa and Comanche; the chief calls young men, sets a buffalo hide in the circle, gives sticks, and the men beat the hide and sing a war song until Morning-Star drives away other stars.

  The abstract presents a first-war-party sequence: council selection, buffalo-hide war song, dawn departure, rules from the chief, spies, combat, scalp proof, return procession, and war dance.

  read in the book →

• Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5890-5980 confidence: high

  A boy by a river after bathing hears a voice, sees a man rise from the water, dives four times facing west, and is told the man is the power of Cyclone giving him power; when the boy swings his arms, cloud, wind, uprooted trees, and furious waters result, and he is named Path-of-the-Cyclone.

  A man rising from water gives the boy Cyclone power after four west-facing dives; the boy’s gestures raise cloud and wind, and later he is carried to the sky by cyclone.

  read in the book →

• Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5890-5980 confidence: high

  Ten boys live with a grandmother; older brothers disappear one by one; the youngest goes to search with an eagle feather, reaches a tipi, hears himself called meat, and is tested by an old man with a log on the fire and an iron-nosed mask.

  The youngest brother survives the old man’s trial, kills him with aid from an unseen power, gathers nine piles of bones, and with Sun’s help causes the brothers to return from under a robe.

  read in the book →

• Traditions of the Caddo HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57; lines 2739-2833 confidence: medium

  The boy approaches a tipi, hears someone laugh and speak of another arrival and meat, and meets an old man who claims to know where the brothers are but requires him to lift a big log onto the fire in four trials.

  The old man promises guidance but first imposes a four-trial task involving a big log and fire, with a deadly consequence if the boy fails.

  read in the book →

• Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: high

  A pecan nut sprouts into a tree reaching the sky; each brother climbs, drops bones and head, is restored when bones are covered with buffalo calf hide and an arrow is shot upward, and afterward one has thunder power and the other lightning power.

  A pecan tree grows to the sky; each brother climbs it, drops bones and head, and is restored under a buffalo calf hide by an arrow shot upward, after which the brothers have thunder and lightning powers.

  read in the book →

• Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5641-5669 confidence: medium

  The boy returns to the lake, sees fish in low clear water, is pierced by a sword-fish, shoots it, and the next day finds two large shells after the water is gone.

  After the sword-fish pierces the boy, he kills it, finds two shells, uses them to cover the wounds, and gains world-hearing power; he then becomes a great medicine-man.

  read in the book →

• Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5414-5449 confidence: high

  People and animals are friendly; animals give power in dreams or visions; dream recipients keep silence, teach songs and dances, call themselves medicine-men, and dance for the sick in a grass lodge for six days and nights.

  Power and medicine knowledge are repeatedly received in dreams or visions, followed by silence, instruction in songs or dances, and later public use of the power.

  read in the book →

• Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5414-5449 confidence: medium

  Two young brothers, the first medicine-men, dream in the woods of walking east, meeting a man with a bag, choosing medicine for long life, learning its use, waking with the memory, keeping silent, and later trying their powers.

  Both medicine-receiving dreams involve eastward movement; the later dream includes a narrow trail, medicine roots, and sequential instruction by dream figures.

  read in the book →

• Traditions of the Caddo I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6110-6181 confidence: high

  A starving poor hunter meets an unknown person seeking water, carries him there, gets on his back in the water, shuts his eyes, and sees heads of many animals.

  The poor hunter enters water on Alligator’s back, sees animal heads, receives powers, and becomes successful in hunting.

  read in the book →

• Traditions of the Caddo MBDICINB-SCRBBCH-OWL. 43 / TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO.; lines 2208-2255 confidence: medium

  Five challengers come forward and the orphan boy throws them one after another; the strong men fear him and leave him alone with the one who gave him power.

  The orphan boy receives wonderful power from a strong man, is instructed in its use, and proves it through wrestling contests.

  read in the book →

• Traditions of the Caddo SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55; lines 2643-2736 confidence: medium

  The war party leaves together, waits at the chief's chosen place, eats, and hears the chief set rules for obedience, united movement, water-carriers, and eating and drinking three times a day.

  The chief tells the men that to become great warriors they must obey rules about unified movement, water, eating, scouting, and not stopping.

  read in the book →

• Traditions of the Caddo SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55; lines 2643-2736 confidence: high

  A boy sits on a river bank after his morning bath; a voice says it has watched him bathe daily and knows his grandmother sent him to plunge into the water in all seasons to gain strength and endurance.

  The boy's daily water discipline prepares him for a meeting with a water-emerging figure who instructs four west-facing dives before transferring power.

  read in the book →

• Traditions of the Caddo SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55; lines 2643-2736 confidence: medium

  The man says the boy has received his power, warns him not to abuse it, tells him to send the cyclone only in spring when necessary, names him Path-of-the-Cyclone, disappears, and later people see the boy carried to the sky by the cyclone.

  After the boy receives the cyclone power, the donor gives him the name Path-of-the-Cyclone.

  read in the book →

• Traditions of the Caddo THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19 / THB ORIGIN OP THB MBDICINB-MBN. 21; lines 1008-1102 confidence: high

  While hunting far from home, the young man sleeps outdoors and dreams of walking on a narrow trail leading eastward, where an old man by the wayside offers him medicine and powers like his own.

  The young man receives medicine roots, instruction, and later healing knowledge through a dream encounter on an eastward trail.

  read in the book →

• Traditions of the Caddo THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19 / THB ORIGIN OP THB MBDICINB-MBN. 21; lines 1008-1102 confidence: high

  When a man in another village is near death, the young man gathers medicine-men, teaches them the medicine dance-song from the dream, and the dancers dance from slow to fast for six days and nights until some collapse exhausted.

  The young man teaches a medicine dance-song, the dancers perform for six days and nights, he speaks in an unknown tongue, crawls like a mad bear, and removes the patient's pain with mouth and breath.

  read in the book →

• Traditions of the Caddo THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19 / THB ORIGIN OP THB MBDICINB-MBN. 21; lines 1104-1137 confidence: high

  At a medicine-men's dance, Black-Mountain-Bear-Medicine-Man joins on the sixth night, shows a bullet and powder, reloads a gun, gives it to his helper, dances, is shot through the breast, rises unharmed, shows the bullet, and becomes a member of the medicine-men's society.

  Black-Mountain-Bear-Medicine-Man publicly demonstrates an extraordinary power during a medicine-men's dance and afterward becomes a member of the medicine-men's society.

  read in the book →

• Traditions of the Caddo THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67 / TRADITIONS OF THE CADDO.; lines 3375-3416 confidence: medium

  At the water, the unknown person tells the hunter to take off his clothes, get on his back, and keep his eyes shut until told to open them; when the hunter opens his eyes, he is in an unknown place.

  The hunter is instructed to close his eyes, is transported to an unfamiliar place, sees a special display of animal heads, receives powers, and is told to keep the source secret.

  read in the book →

• Traditions of the Caddo THE WOMAN WHO TURNED INTO A SNAKE. 67 / TRADITIONS OF THE CADDO. / THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1 / BUFFALO WOMAN. 73; lines 3513-3565 confidence: medium

  The wife leads the way; after a long journey they come to high hills, and she says her home is on the other side of the large hill before them while reminding him of his promise.

  The wife warns Braveness that people at her home will bother him, try to make him angry, and that young men will try to kill him.

  read in the book →

• Traditions of the Caddo THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35 / SPLINTER FOOT BOY. 37; lines 1767-1860 confidence: medium

  The boy returns to the lake, now low and clear, dives for fish, is pierced through by a sword-fish, survives, and shoots the fish.

  After being pierced by the sword-fish, the boy covers the wounds with shells that hear all sounds, and with this power becomes a great medicine-man.

  read in the book →

• Traditions of the Caddo THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19; lines 914-1005 confidence: high

  Animals have wonderful powers and reveal secrets in dreams or visions; recipients reflect in silence, teach songs and dances to friends and elders, become medicine-men, and hold a six-day-and-night healing dance in a grass lodge.

  Animals and a dream man reveal powers, secrets, medicine, songs, dances, and practical instruction through dreams or visions.

  read in the book →

• Traditions of the Caddo THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19; lines 914-1005 confidence: high

  The first medicine-men are two young brother-hunters who sleep in lonely woods and share a dream of walking east together and meeting a man traveling west who speaks their language.

  The first medicine-men are two young brothers who share a dream and receive medicine and instruction.

  read in the book →

• Traditions of the Caddo THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19; lines 914-1005 confidence: medium

  Animals have wonderful powers and reveal secrets in dreams or visions; recipients reflect in silence, teach songs and dances to friends and elders, become medicine-men, and hold a six-day-and-night healing dance in a grass lodge.

  Medicine-men build a large grass lodge and hold a six-day-and-night dance to try their healing powers on the sick.

  read in the book →

• Traditions of the Caddo TRADITIONS OF THE CADDO. / COYOTB, THE DEER, AND THE WIND. 97 / TRADITIONS OF THE CADDO, / COYOTB, THE GEESE, AND THE WOODPECKERS. 99; lines 4871-4910 confidence: medium

  Buffalo tells Coyote to face away, keep his eyes closed, stand still, and be brave; Buffalo charges repeatedly, and Coyote jumps away on the first six charges.

  Buffalo requires Coyote to face away, close his eyes, not move, and be brave during repeated charges; Coyote succeeds on the seventh charge and is transformed.

  read in the book →

• Traditions of the Caddo TRADITIONS OF THR CADDO. / MBDICINB-SCRBBCH-OWL. 43 / TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45; lines 2159-2205 confidence: medium

  While alone far in the timber, the boy heard a voice singing and calling to him to wait; a strange, homely, energetic boy came running through the bushes.

  A strange boy appears in the timber, wrestles with the orphan, and states that he has given the orphan his power so he can throw anyone.

  read in the book →

• Traditions of the Caddo TTRADITIONS OF THB CADDO, / TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO. / ADVBNTURBS OF COYOTE. 87; lines 4186-4285 confidence: medium

  Coyote asks Mountain-Lion for power to kill a horse when hungry; Mountain-Lion agrees and teaches him how and what to do from the tree.

  Mountain-Lion teaches Coyote how to kill horses and warns him not to attack older horses, but Coyote later considers attacking the largest horse.

  read in the book →

• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 15607-15720 confidence: high

  Four children met and talked through several days of ceremony; the boys invited the girls home, the girls refused, and the young men said their uncles would lead a war-party they intended to join.

  The young men decide to join their uncles' war-party, leave after the main body, are seated near leaders though never before on the warpath, and scout ahead for many days.

  read in the book →

• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16015-16105 confidence: medium

  In the girl's lodge, men sit around the fireplace; Black is seated on the west side. The chiefs accept ponies and scalps as proof of the story. A chief offers the chief's pipe, but Black refuses and says he does not want to be a chief.

  Some doubt the girl's story, but chiefs treat ponies and scalps as proof; later Black's visible killing of an enemy answers doubts about his prior exploits.

  read in the book →

• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16649-16749 confidence: high

  The phrase rendered as weeping for mercy signifies a young man bringing offerings to an old priest and humbly asking to learn his mysteries.

  A young man approaches an old priest with offerings and lowly spirit to ask instruction in mysteries.

  read in the book →

• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17401-17543 confidence: high

  Telling the war story means the chief relates his war prowess, showing authority to assist in a new chief’s initiation and setting an example for the boy.

  The chief recounts war prowess to establish authority to assist in initiating a new chief and to set an example for the boy.

  read in the book →

• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17762-17870 confidence: low

  A note identifies the common method of requesting permission to become a medicine-man’s pupil.

  A note identifies a common method of requesting permission to become a medicine-man’s pupil.

  read in the book →

• Traditions of the Skidi Pawnee BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR); lines 6230-6310 confidence: low

  The girl and boy remain behind; the girl works daily on a garden with the boy's help and plants the corn and other seeds in early spring.

  The boy asks for bow and arrows, begins hunting birds and rabbits, and the girl says he is learning to kill game while she gardens and prepares corn.

  read in the book →

• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14004-14110 confidence: medium

  The deer bring elk, antelope, and different kinds of deer. A great animal council decides to give the young man the same power that the animals have.

  The animals convene, decide to give their power to the young man, and the elk gives instruction involving a cedar whistle or flute so that he may learn their powers.

  read in the book →

• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14112-14220 confidence: medium

  The synopsis of 'The Man Who Married a Buffalo' describes a magically empowered youth, a female buffalo spouse, a shell gorget, a buffalo-human calf, recognition and racing tasks, transformation into buffalo form, and the calf's mediation between buffalo and humans.

  The buffalo-marriage synopsis says buffalo herd leaders impose tasks of recognizing the calf and cow and winning a race before the human husband is accepted and transformed.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1214-1317 confidence: medium

  Villages are placed according to directions; a fireplace is made in the center; the buffalo tipi and Calf bundle are set in the west; the priest says the Yellow-Calf bundle is from Tirawa and that a chief will have power similar to Tirawa.

  The priest says the Yellow-Calf bundle is from Tirawa, instructs that the person is to be made chief, and bundle owners are taught ceremonies.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1502-1595 confidence: medium

  The origin synopsis describes a celestial boy led by a meadow-lark to underground people, where he learns sacred songs and receives a holy bundle with cultivable seeds; he returns after many years, marries his sister, becomes high priest, and the people multiply.

  The origin synopsis says the boy is led to underground people, learns sacred songs, and receives a holy bundle.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1597-1692 confidence: high

  The boy follows marks and a meadow lark for many days; at a steep bank of earth, the bird flies against it and the boy falls into a lodge.

  The meadow lark draws the boy away for many days and brings him to a lodge where elders teach him ritual and practical knowledge.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1597-1692 confidence: high

  The old men say Tirawa put them there to watch over the boy, that the bird was their errand boy, and they teach him songs and prayer after unwrapping a bundle.

  The old men unwrap a bundle, teach songs and prayer, give the boy a bundle with seeds, and instruct him in planting and ritual performance.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1877-1958 confidence: medium

  The least, ugly-looking girl asks to stand in the line; her father first says she is not fit, then tells her to wash, brush her hair with a grass brush, apply red paint over her body, and put black paint dimly over her eyes. After she does so, he is pleased because she looks clean.

  The least and initially ugly-looking girl is prepared, memorizes and performs the required story, is accepted into the tipi, cured of sores, becomes beautiful, and becomes the young man's wife.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2062-2160 confidence: medium

  In the lodge the girl is told she belongs to the animals and that suitors need animal consent; her lodge is to include cedar trees, three bears, cold and slippery entrance dangers, snakes, a poisonous snake, a witch-woman with a baby-board, and fire-logs identified as spirits of men.

  A man seeking to marry the girl must pass a cold slippery entrance, snakes, bears, and a poisonous snake before reaching her.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2162-2257 confidence: high

  At the creek, instead of water the boy sees black snakes, fish, and beavers and otters with fire in their mouths. The Great-Star strikes the water with his club, the animals disappear or die, and the boy dives and emerges finely clothed with birds on his leggings.

  The boy is sent to wash in dangerous water; after the Great-Star neutralizes the animals and tells him to dive, he emerges finely clothed and changed in appearance.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2260-2359 confidence: medium

  A long, slender stone falls from the sky by night; a voice instructs the boy, and the boy picks up the stone and goes to the lodge entrance.

  The boy receives a stone and uses stone, club, and water while passing lodge thresholds and confronting animal dangers.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2461-2550 confidence: medium

  Spider-Woman sends snakes; the ground is covered with them, with a huge rattlesnake at the center as leader. The older boy kills the rattlesnake, and the other snakes flee into holes.

  On the journey north the boys face snakes, mountain lions, and bears sent by Spider-Woman before arriving at her lodge.

  read in the book →

• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2961-3037 confidence: high

  Another man communicates with the mysterious being, who takes him far south to teach powers; he refuses to jump between fighting mountain lions and turns back after seeing bears in cedar timber, so he does not learn.

  The mysterious being takes a man away to teach powers and mysteries, but the man refuses the mountain-lion ordeal and turns back after seeing bears, so he does not learn.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10013-10121 confidence: medium

  The women gather belongings, saddle ponies, take the best horses, and go south; the man says his son is in a cave, and the boy comes to him wearing a calf robe, white clay, red berries, and deer hoof strings.

  The son is retrieved from a cave wearing a calf robe, white clay, red berries, and deer hoof strings, and later his battle appearance is explicitly compared to how he looked when he came out of the cave.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10013-10121 confidence: high

  The boy becomes a great warrior and medicine-man, brings young men into the dance, appears in battle dressed as when he came from the cave with froth in his mouth, dips arrows in his mouth, kills enemies, is not pierced by arrows, is made a chief, and devotes himself to elk-dances and teaching songs.

  The boy becomes a medicine-man and warrior; in battle he has froth in his mouth, dips arrow points into his mouth, kills enemies, and arrows shot at him do not go through him.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10013-10121 confidence: medium

  The next section is headed “The Moon Medicine”; its synopsis says a boy is visited in dream by Mother Moon, acquires womanish ways, becomes a mighty warrior, relieves a war-party, and exhibits a moon-mark in trance ceremonies, followed by the opening setting of children playing near a village.

  The next tale’s synopsis states that a boy is visited in dream by Mother Moon and later shows a moon-mark in trance ceremonies while becoming a mighty warrior.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10217-10310 confidence: low

  In a medicine-men's ceremony, Taihipirus brings a rawhide lariat, has it examined, sends four men to the lodge top, puts the loop around his neck, is pulled up and hangs in the air, while dry limbs are placed on the fire to make a blaze; before touching the fire, he is taken down and placed west of the fireplace.

  In a medicine-men's ceremony Taihipirus is suspended by a lariat loop around his neck over a fire blaze, is laid down in a fit-like state, revived by breath, emits black fluid, and recovers.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10400-10506 confidence: high

  After dark the owl leads the young man along the hawk’s path to a tree where the hawk sits; the young man sees as plainly as in daytime, and the owl kills the hawk.

  The owl leads the young man, teaches him many things, and alters or empowers his eyes to see at night as in daytime.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10400-10506 confidence: low

  The next heading-summary states that a youth overcomes a skeleton and receives power and decoration; another youth attempts the adventure, loses courage, and dies in battle through shame.

  The following heading-summary says one youth overcomes a skeleton and receives power and decoration, while another loses courage and dies in battle after attempting the same adventure.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10508-10605 confidence: high

  The man hears war-whoop-like and whistling noises; a skeleton in the timber yells that he should leave and threatens to hit him with a club.

  The hunter remains at the threatening skeleton’s place, wrestles and conquers it, then receives powers, objects, and instructions from the spirit.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10508-10605 confidence: medium

  The skeleton parts a clump of trees and leads the man between them into an opening in the ground; the lodge has wild sage and an entrance covered by willows and cottonwood.

  The hunter follows the skeleton between parted trees into an opening in the ground, where the skeleton transforms and gives powers and objects.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10508-10605 confidence: medium

  Men come to the hunter’s lodge, ask about the bundle, pass pipes to him until he tells the story, and a young man declares he can go to the place, stay all night, invite the skeleton to eat, and wrestle it.

  After the hunter tells his story, a young man says he can go to the same place, stay all night, invite the skeleton to eat, and wrestle it.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10607-10716 confidence: medium

  A man who is always away from home sees a mysterious being on the Republican River; the being is a buffalo, then a man, and this happens over several days until the man decides to follow it.

  The wandering man follows the buffalo-human being through hills and ravines to a cave containing a buffalo-skull altar, prays there, and receives explanatory speech.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10718-10815 confidence: high

  The man gives buckskin to bind the scalped-man’s head, becomes his servant, learns secrets about herbs and roots, receives a bundle, and is sent home.

  The man serves the scalped-man, receives secret knowledge about herbs and roots, obtains a bundle, and returns home to sponsor a ritual dance.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10919-11014 confidence: medium

  The chief ties the man with a rawhide lariat, asks for names and secrets, says he wants to join the secret meetings, and hears an account of owl, mescal, and bird-feather attacks on the boy's organs.

  The chief says he wants to join the secret meetings and learn the killers' power; the prisoner names accomplices, gives a medicine string, and teaches four killing methods.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11016-11117 confidence: medium

  The duck says, “I am a woman,” promises to teach the man its powers, and directs him to a pond or large lake where ducks stay.

  After promising to teach the man powers, the duck directs him to the pond; a woman then leads him walking on the pond toward the center, where they go down.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11119-11228 confidence: high

  Opening scene: many grass lodges are in the water; the woman leads the man into a tipi under the ground where many people are present.

  The man is guided through water to an underground tipi containing nonordinary medicine people, receives instruction, and returns.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11119-11228 confidence: high

  A mud-smeared, down-feathered man speaks to the visitor, describes the strayed woman and enemy bird, and says his people are medicine people who can cure or kill by mysterious powers.

  The duck people explain their powers, say the woman promised powers to the visitor, and teach him the mysteries of ducks with associated ritual items.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11119-11228 confidence: medium

  The man wraps the duck-given things in a bundle, gathers herbs and roots, and practices sleight-of-hand taught by the ducks.

  The man wraps duck-given things in a bundle, adds herbs and roots, and both rivals later take down medicine bundles before the duel; the bundles are buried with them.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11119-11228 confidence: medium

  A new heading and abstract for “The Gambler and the Slain Enemies” describe a generous gambler visiting wind spirits, receiving an invisibility feather, offering captured scalps, and a chief’s son also receiving and transmitting power.

  The following tale abstract reports a night visit to wind spirits, receipt of an invisibility feather, offerings of scalps, and later transmission of mysteries by the chief’s son.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11331-11434 confidence: medium

  At night the young gambler mourns; a voice first tells him to go home and later says he is to come to the place where the men he dressed are sitting; the young man who had lain in the east appears.

  The gambler is summoned at night, instructed to return after four days, visits the dead repeatedly, receives their power, and then changes from gambler to successful warrior.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11519-11616 confidence: high

  After marriage, the young man wants to learn the gambler's secret power and stands on the hill for several days and nights mourning; the gambler comes to meet him.

  The chief's son seeks power, mourns for days and nights, is led to the place of the dead, is warned to be brave through frightening sounds, and is left alone as a condition for acceptance by the dead.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11519-11616 confidence: high

  Near the place they hear whistling, groaning, and mysterious noises; the gambler can see the dead people while the young man cannot, and he speaks to the dead on the young man's behalf.

  The gambler, who can see the dead, asks them to take pity on and help the chief's son; their leader responds with conditions for accepting him.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11618-11722 confidence: high

  A mysterious voice threatens the young man and groaning beings seem ready to attack, but he does not move.

  The young man remains unmoved before threats from mysterious beings and is then given power by the leader of the dead.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11618-11722 confidence: high

  The gambler leaves; the chief's son becomes chief, keeps the dead people secret, and tells his wife of the power and medicine-bundle containing mysteries and spirit-given clothing.

  The chief keeps the dead people secret, tells his wife about the received power, and a medicine-bundle with mysteries and spirit-given clothing is transmitted to children who become powerful leaders.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11618-11722 confidence: high

  Two boys hunt; a magpie leads Scabby-Bull away from the timber, while a kingfisher leads the other boy along the creek toward Pahuk Island.

  A magpie leads Scabby-Bull away, a kingfisher leads the other boy toward Pahuk Island, and the deer later leads Scabby-Bull through swamp vegetation and song.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11618-11722 confidence: medium

  At night the other boy sees mysterious fires in the water, hears water-noises and island dance sounds, sleeps, and later finds himself in the animals' lodge.

  The other boy sees fires in the water and hears mysterious noises and dance-like sounds before finding himself in the animals' lodge.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11618-11722 confidence: medium

  Scabby-Bull dreams, wakes near a swamp, follows a deer and beautiful singing, sees a feathered woman-like figure, and then finds a cedar-tree with feathers at its base.

  Scabby-Bull follows a deer associated with beautiful singing; he then sees a feathered woman-like figure who disappears, leaving a cedar-tree and downy feathers at the base.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11724-11822 confidence: high

  Scabby-Bull returns to the island, finds the deer again, follows it, and is taken to a cave-like place.

  Scabby-Bull is led by a deer into a cave-like place and then into a lodge where animal families teach him mysteries, roots, herbs, and songs.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11824-11915 confidence: high

  Young men bring tobacco-filled pipes and presents to learn medicine mysteries; a pipe given to Scabby-Bull signifies he will teach his secrets, but he refuses insincere men and selects four.

  Young men seek secret knowledge through pipes and presents; Scabby-Bull tests earnestness, selects four, and teaches particular performances.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11917-12009 confidence: high

  Scabby-Bull tells Warrior he is taking him to his holy place to learn secrets; they enter a reed-and-bulrush thicket and find a cleared circle with downy feathers in the central fireplace and a fawn skin at the west; when Scabby-Bull runs with the skin, Warrior hears young-deer noises.

  Warrior wants Scabby-Bull's secrets and is brought to a holy place where he must accept simulated choking and hanging tests before Scabby-Bull ceases trying to frighten him.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12108-12200 confidence: medium

  A crier announces the chief's order that men come with bows and arrows because the red bird will visit; whoever kills it may marry the chief's daughter. The boy decides to try, and the grandmother cries while touching his head and body.

  The chief offers marriage to his daughter to whoever kills the red bird, and the boy enters the public test after other men fail.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9402-9503 confidence: high

  A youth is directed by the Sun in a dream, fasts, receives a divine shield, name, and power; the synopsis also states that he is killed, revives as a bear, dies again, and continues aiding those who pray to him.

  The young man is commanded by the Sun to fast on a high hill, endures an extended ordeal, is brought near death, and later receives medicine power.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9402-9503 confidence: medium

  Two days later he dreams of a man covered in red ointment and a red-painted robe; the being says the youth nearly died obeying and gives power to make dead birds or animals alive and to be a medicine-man.

  The dream being gives the young man power, a new name, and later recurring instruction about roots.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9402-9503 confidence: high

  The being gives instructions for a shield from a young bull’s breast, shrunk over hot fire, marked with the Sun, hung on a pole to face the sun by day, brought inside at night, and worn in battle for protection.

  The young man is instructed to make a shield bearing the Sun image, orient it toward the sun, keep it in the lodge at night, and wear it in battle for protection from enemy arrows.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9608-9706 confidence: high

  The bear brings plums and grapes, covers part of the man with its shaggy coat, carries him across streams, travels with him for many days and months, and appears in dreams in human form to teach bear mysteries and bear-songs.

  During the long journey, the man sees the bear in human form in dreams, and it teaches him bear mysteries and bear-songs.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9708-9804 confidence: medium

  “A young man kills a grizzly bear, and acquires the skin and the bear power.”

  The tale summary says the young man kills a grizzly and acquires the skin and bear power; the narrative shows him killing the bear, preparing the skin, carrying it, and later wearing it in battle.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9708-9804 confidence: medium

  A young man who does not believe anything hears warriors’ stories by the fire and says that if he went on the warpath he would never run.

  The young man says he will not run, refuses to flee from the bear, later refuses to run from enemies, and survives as others flee or die.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9806-9902 confidence: high

  The “Elk Medicine” synopsis describes a boy deserted by his jealous mother, raised in the wilderness by his father, received in the cave of the animals, acquiring elk power and insignia, and instructing his people in elk-dances.

  The “Elk Medicine” synopsis says the deserted boy is received in the cave of the animals and acquires elk power and insignia.

  read in the book →

• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9904-10011 confidence: high

  At night the man hears a peculiar cave noise; the boy says the people within want him to dance and take him whenever the father is away; the boy disappears while singing and whistling are heard.

  The boy is summoned by hidden beings in the cave to dance, disappears at night, returns painted and adorned, and is said by the father to be receiving knowledge from animals.

  read in the book →

• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13536-13631 confidence: medium

  Coyote's family is hungry; Coyote travels with his quiver, finds Eagle catching fish at a large stream, and asks to learn the power to catch fish rather than take Eagle's fish.

  Eagle catches fish, provides a method, alters Coyote's body to make a fishing line, and gives verbal and numerical instructions for its use.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6521-6606 confidence: medium

  Synopsis of “The Boy and the Elk”: an orphan is pitied by the Sun, carried by an elk, chooses a poor companion, succeeds on the warpath, offers scalps to the Sun through the elk, is exalted by a chief, and the elk returns to the Sun.

  The synopsis presents an orphan rescued by an elk sent by the Sun, later aided on the warpath, and exalted by a chief; the narrative segment shows the beginning of that rescue and guidance.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6712-6813 confidence: medium

  The boys follow the elk to a hill near the enemy village. The elk gives the orphan red clay paint, elk strings, elk neck skin with hoof rattles and teeth, and a flute also described as a war-club; the sleeping other boy receives nothing.

  The orphan boy is equipped with paint and elk objects, obeys the elk's rules, takes scalps, and repeats the warpath; the companion follows but lacks the privilege to kill or scalp.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6815-6907 confidence: high

  The boys again find the elk, attack a village, the elk drives ponies, the orphan boy kills a man and takes a scalp, and the scalp is hung on the third prong of the elk’s horn.

  The orphan boy completes a sequence of raids under elk instruction, accumulates a required number of scalps, and is then prepared for leadership.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6909-7006 confidence: medium

  The boy asks who took scalps; the chief claims five, blackens the boy's face while recounting deeds, then the boy counts a scalp bundle before leaders and is seated in the chief's place.

  The orphan receives face blackening tied to scalp-taking deeds, produces a scalp bundle before leaders, and is seated in the chief's place.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6909-7006 confidence: medium

  Dream instructions lead to an east-side hole, post, black lariat, shaking robe, running around the fireplace, and shooting the animated robe; “beneath they found a buffalo. They had made one.”

  The boy dreams what to do with the robe and then directs a precise sequence involving the east-side hole, post, lariat, shaking, running around the fireplace, and shooting.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7099-7171 confidence: low

  The boy has Crow-Feathers tell the chief to make the crier proclaim village stillness so food can be arranged for the next day.

  The village acts only after proclamation and instructed cries, surrounds the bottom, gathers foods, and then is told to continue hunting and gathering individually.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7099-7171 confidence: medium

  The synopsis presents a poor boy aided by grizzly bears, a horse transformed from a black bear, bear-shape, killing and succession of a cruel chief, buffalo calling, the defeated chief’s soul as white crow, tarantula aid, a snowstorm return, and disappearance of the horse and young chief.

  The new tale’s synopsis says grizzly bears pity the poor boy, instruct him in their magic power, and enable his later return and elevation.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7173-7245 confidence: high

  A cinnamon bear, black bear, another bear, and then the father bear try to frighten the boy; he remains after a voice says, "Stay, do not run."

  The boy is repeatedly frightened by bears, remains despite fear, and is then brought to the bear cave where the grizzly gives him power.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7530-7634 confidence: high

  The poor boy cries on the hills and prairies; a tarantula says, "I know what you want, and I will help you. I give you my power. You can take these webs and catch the crow."

  The poor boy seeks help, and the tarantula says it will help, gives him power, and provides webs to catch White Crow.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7530-7634 confidence: high

  In winter the child shoots at snowbirds; one seems hit but keeps flying and landing a few feet away, so he follows it until he falls asleep and wakes in a strange land.

  The orphan boy follows a snowbird, falls asleep, wakes in a strange land, is taken by the Wind, receives instruction and gifts, and is sent back to his people.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7636-7722 confidence: medium

  The boy tells the people that the gods of the heavens know they are hungry and sent him; he directs them to open the calf bundle and sing his songs, after which buffalo overrun the village and a whole buffalo is offered to Tirawa.

  The boy’s powers and songs are followed by his becoming one of the priests and giving many war-songs.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7636-7722 confidence: medium

  The synopsis for “The Boy and the Owl” says an orphan in despair goes to the forest, is pitied by owls, receives nocturnal visions, becomes a rich hunter, and has magical power during only one month each year.

  The synopsis of the next tale states that an orphan in despair is pitied by owls, receives nocturnal visions, and becomes a rich hunter.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7724-7826 confidence: medium

  The boy is told to make a bow and arrows, put the feathers in his hair, kill first a raccoon, then a turkey, then an eagle, and then several deer, and afterward return to the owls.

  The owls prescribe a sequence of kills and tell the boy to return after killing several deer; later he returns to them and receives further direction.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7828-7933 confidence: high

  The owls say the earlier hunting sight-power is over, give feathers to wear, grant clear sight for enemy pony-taking, limit one power to February nights, and promise dream instruction so he will learn to be a medicine-man.

  The owls specify powers of sight, give feathers, and promise dream instruction so the boy will learn to be a medicine-man.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8035-8122 confidence: medium

  The boy, now considered brave, faces an enemy turtle-man whose turtle powers make arrows ineffective; knowing the weak point under the arm, the boy spears and kills him there.

  The boy is considered a brave, kills the dangerous enemy, and is selected by council as chief after the battle.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8035-8122 confidence: high

  The synopsis of “The Boy and the Horse” states that an orphan boy receives a dream intimation from Tirawa, obtains a wonderful horse from a rock, is recognized as leader, and later becomes a wonder-working statue.

  The synopsis and narrative describe an orphan boy who receives dream guidance, finds a lariat at a stone bank, and obtains a wonderful horse associated with the rock.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8035-8122 confidence: medium

  During starvation and westward travel, the tired boy dreams that a speaker tells him to go to a steep stone bank, find a black lariat hanging down, pull it, and not look behind.

  The dream voice tells the boy to pull the black lariat and not look behind while obtaining the horse.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8124-8205 confidence: medium

  Before another war-party starts, the horse comes to the boy in a dream, tells him to ask his grandfather for a spear, says he will kill two enemies in the coming battle, and foretells four war-party journeys with increasing kills.

  The horse foretells four war-party journeys in which the boy will kill more each time, and the second episode increases from the first by involving two enemies and a spear.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8207-8296 confidence: medium

  The warriors go on the warpath; young men mock the boy and horse. Before the attack the horse directs him into a hollow, turns into a fine horse, and the boy paints horse, body, and spear yellow before killing enemies and disappearing toward the hidden women and ponies.

  The young man is mocked and not believed, but repeated war deeds and public capture of ponies lead to recognition and chiefship.

  read in the book →

• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8398-8485 confidence: high

  In a ravine the horse transforms into a fine bay horse and instructs the boy to draw lightning symbols with clay and water, cut an ash limb, and treat the stick as the fifth northern lightning.

  The horse gives the boy ritualized battle instructions, identifies his first battle, protects him, and directs him to strike a particular opponent.

  read in the book →

• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8538-8630 confidence: medium

  After hearing strange lake noises, the boys wake in a lodge of animals. The animals say a lake monster is killing their young, give the boys bows, arrows, and otter quivers, and instruct them to shoot the monster in the mouth with blunt arrows.

  The animals bring the boys to their lodge, give them bows, arrows, and otter quivers, and instruct them how to kill the monster.

  read in the book →

• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9165-9258 confidence: medium

  The man asks for ash and dogwood poles; Spider-Woman brings sticks and makes two bows and arrows, one bow for him and one for her grandson.

  After the rescued man directs the making of bows and arrows, he and Burnt-Belly hunt in a sequence from wood-rat to rabbit to fawn, providing food during scarcity.

  read in the book →

• Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15430-15536 confidence: medium

  Bands gather for a hunt and go south; a young man enters the priests’ lodge, where his pony and body are anointed and feathered, and he receives a bow and four black-painted arrows from a bundle.

  The young man undergoes anointing, receives sacred implements, kills a buffalo, is seated specially because of his first killing and offering, and completes directed ritual actions.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3040-3143 confidence: medium

  Introductory synopsis: the two Morning-Stars live on earth as blind old men; Crow and Coyote steal their meat; Coyote is killed; the stars choose a boy, bring him into their lodge, give him a ceremonial bundle, and instruct him in secret rites.

  The synopsis says the stars choose a boy, take him into their lodge, give him a ceremonial bundle, and instruct him in secret rites.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3146-3250 confidence: high

  At night one old man commands Grandfather to move, goes to the village, carries back a sleeping boy, and commands the entrance to close.

  A sleeping boy is brought from the village, told that mysterious beings will teach him bundle secrets, serves them for years, learns the ceremony, and is sent home to perform annual rites.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3621-3713 confidence: medium

  A poor, ugly, neglected boy is pitied by the stars, taken to their lodge in heaven, endowed with strength and beauty, forbidden to take a wife until four successes, then transformed back after disobeying.

  The next tale's summary states that a neglected boy is taken to the stars' heavenly lodge, endowed with strength and beauty, forbidden to take a wife until four successes, and transformed back after neglecting the injunction.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3715-3793 confidence: high

  The boy goes to a high hill intending to die; an unseen voice speaks, and a fine-looking man with long hair and a buffalo robe appears and says he came to take the boy to his home.

  A marginal boy is guided into a hidden lodge of star chiefs, chooses a model, is healed and altered, receives a robe, and is given future obligations before returning.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3715-3793 confidence: medium

  The leader tells the boy to go underneath the ground to his people, go on the warpath, capture ponies and kill, bring a pony and scalp offering to the hill, and observe a sequence of marriage restrictions tied to repeated war successes and bodily effects.

  The leader describes a sequence in which attempts to marry before required war successes bring lameness or blindness, while later success permits marriage without loss of the transformed condition.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3795-3887 confidence: high

  A well-to-do man has a dream telling him to put mud on his head, go to a hill, and stand there many days and nights mourning.

  The society founder follows a dream-command, mourns on a hill for days, receives revelations from eagle and buffalo beings, and learns songs from ritual objects.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3795-3887 confidence: medium

  The people lay him at the edge of the grave; he moves and rises, is surprised, is untied from the robe, stands thin in flesh, and goes home.

  After the young man rises from the grave and returns home, he becomes well-to-do, a great warrior, a medicine-man, and a chief.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3889-3991 confidence: medium

  An uncle greets him, says he smells bad and is too young because he has not yet been warrior or chief, gives him a robe, beads, title as chief, and feather strings, and tells him to return to his people.

  The uncle gives the traveler a robe, beads, a title as chief, and feather strings with a mystery to learn, tells him he must still become warrior and chief, and sends him back; the passage later says he became warrior, medicine-man, and chief.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3889-3991 confidence: medium

  The next tale opens with a poor young man and a well-off young girl meeting and talking; when she wants to marry, he says he must first go on the warpath, capture ponies, and learn to kill buffalo.

  In the opening of the next tale, the young man delays marriage until he can make a name through warpath action, pony capture, and buffalo killing.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3993-4089 confidence: medium

  The skunk says he will stand as a rainbow; he describes the tipi's pillows, including white pillows for the dead and one black pillow covered with lice for the living young man.

  At a tipi with pillows, white pillows are associated with dead persons staying, while the living young man must sit on the black lice-covered pillow.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4190-4280 confidence: medium

  The leader says the group are dead spirits, explains that Tirawa released them to return the people's bundle, and offers to teach the man the ceremony so he can take the bundle home.

  The man understands that accepting the spirit leader's offer to learn the bundle ceremony and take the bundle home would make him powerful and a leader among his people.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4481-4571 confidence: medium

  In timber, animals and birds tell the boy how to kill the bear; birds breathe on the arrows, the mountain lion takes the bow to a large black snake, animals breathe on the bow, and birds, beavers, and otters provide adornments and plants.

  Animals and birds instruct the boy, breathe upon his bow and arrows, and adorn him before he returns ready to kill the bear.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4670-4772 confidence: high

  Blood-Clot-Boy tells Burnt-Belly to take his place, throws his clothing into the lake, and says Burnt-Belly should dive for it; Burnt-Belly emerges on the far side dressed in the clothing.

  Burnt-Belly is told to dive into the lake for Blood-Clot-Boy’s clothing; if favored by the animals, he will recover the clothes, gain hair like Blood-Clot-Boy’s, receive a scar, and take his place.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5053-5157 confidence: high

  The heading and synopsis name the story 'The Boy Who Talked With Lightning' and summarize that a poor boy seeks power, is struck by lightning, taken within the clouds, receives a rainbow, and becomes a priest.

  The poor boy deliberately wanders, makes himself poor in heart, climbs hills, cries, and seeks power from animals, gods, and mysterious beings.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5053-5157 confidence: high

  The boy stays on a high hill during storms, angrily addresses storm powers, then later cries to Lightning for pity; he is struck by Lightning while people below watch.

  The boy is struck by Lightning, found apparently dead or absent, marked with colored lightning-like streaks, left because he is not killed, awakens, and returns as Thunder-Man.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5053-5157 confidence: high

  People search for the boy, find him face downward, turn him over, see red, yellow, blue, and green lightning-like streaks on his face and hands, and leave him after a man says he is not killed.

  Lightning says he touched and marked the boy's face and hands; the colored lightning-like marks remain visible when the boy returns to the village.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5053-5157 confidence: medium

  The heading and synopsis name the story 'The Boy Who Talked With Lightning' and summarize that a poor boy seeks power, is struck by lightning, taken within the clouds, receives a rainbow, and becomes a priest.

  The story synopsis within the passage states that after being struck by Lightning and taken within the clouds, the boy receives a rainbow and becomes a priest.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5159-5268 confidence: high

  Thunder-Man tells a poor boy that he cannot give him power but can place him on a hill and call on the Thunders to pity him; the boy agrees to stay there.

  The poor boy is placed on a hill for the Thunders to take pity on him, is surrounded by storm and lightning, fails to remain, and receives only limited power.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5159-5268 confidence: medium

  The tale synopsis says a mountain lion feeds the boy, animals take him to their lodge and initiate him, the enemy is destroyed, the children rejoin their people, and the boy becomes chief.

  The synopsis states that the deserted boy is fed by a mountain lion, taken to the animals' lodge, initiated in their mysteries, rejoins his people, and becomes a chief.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5270-5375 confidence: medium

  The boy follows the man to an island; the man climbs a tree and jumps into the water, the boy does the same, and the boy finds himself in a lodge.

  The boy follows an animal helper, enters a hidden lodge by imitating a tree-and-water action, stays with the animals, learns their mysteries, and returns changed.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5377-5468 confidence: medium

  The tale synopsis says a boy helps a mother-mouse recover her lost young, receives magic power and hairs from mice and rats, and becomes famous and a priest.

  The priest of the mice gives the boy hairs to tie to his neck string and promises help; the tale summary says the boy receives magic power and hairs and becomes a priest.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5470-5561 confidence: medium

  The boy sleeps by the mound and wakes in a village of strange people painted with white clay and sharp-elbowed; a messenger invites him to the village and a large tipi.

  The orphan boy sleeps by a mound and wakes in a village of strange people painted with white clay and described as sharp-elbowed.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5563-5645 confidence: medium

  Several white-covered, bluish-haired beings tell the boy they are thorn-weeds, teach him to kill people who dislike him, and give him a dry thistle.

  Thorn-weed beings teach the boy how to kill disliked people and give him a dry thistle that is later linked to deaths in battle.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5563-5645 confidence: medium

  Several white-covered, bluish-haired beings tell the boy they are thorn-weeds, teach him to kill people who dislike him, and give him a dry thistle.

  The youth is described as poor, receives supernatural instruction, leads successful war parties, and becomes the subject of dances and songs.

  read in the book →

• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5647-5742 confidence: medium

  The youth had taught his sister his secret power; both gather dry thistles and throw them at the snake, piercing it until it stops at the pond and dies.

  The youth teaches his sister his secret power, and the thistles later claim the baby boy and teach him more of their power.

  read in the book →

• Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 1036-1130 confidence: high

  The young man kills game and buffalo with bow and arrows, makes a hoe from a buffalo shoulder-blade for his wife, and the Moon is said to have told him this in a dream.

  The Moon instructs the hoe-making in a dream, and Bright-Star with the four western gods transmits bundle instructions and ceremonial songs through visions.

  read in the book →

• Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 947-1034 confidence: medium

  The gods sing gifts for the man: moccasins, strings, robe, divine presence, Atira, warrior office, Swift Hawk, feathers, war-club, Swallow, paints, animal names, bow-and-arrow parts, pipe-bowl, scalp and string on pipe-stem, and pipes as offerings to the gods.

  The gods declare that the man shall become a warrior and receive Swift Hawk, feathers, war-club, paints, bow and arrow materials, and related signs.

  read in the book →

• Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee / PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR; lines 348-443 confidence: high

  Earth gods are Nahurak or Animals, with four named animal lodges where animals gather in council, affect human fortunes, and instruct favored individuals in earth-craft.

  Favored individuals are conducted to animal lodges and instructed in earth-craft mysteries.

  read in the book →

• Traditions of the Skidi Pawnee TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178; lines 5906-6003 confidence: medium

  Wonderful men in the under-world tell the boy they brought him there, return his arrows, feed him by using a deer's-leg whistle to summon deer, and can open the ground when they choose.

  The boy is kept in the under-world, grows there, is fed and trained, receives an old powerful bow and arrows, and becomes able to undertake the bull-killing mission.

  read in the book →