Shapeshifter

roman

• Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 3881-3998 confidence: high

  “faciemque deae vestemque reponit; / fit Beroe”; Iris lays aside divine appearance and clothing and becomes Beroe among the Trojan mothers.

  Iris removes her divine appearance, assumes Beroe’s identity, enters among the Trojan mothers, and persuades them to burn the ships.

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• Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 4112-4156 confidence: medium

  Somnus descends from the stars, clears darkness, seeks Palinurus, sits on the high stern like Phorbas, and tells him that sea and winds carry the fleet and that he can rest while Somnus takes his duties.

  Somnus appears like Phorbas and speaks to Palinurus, urging him to sleep and offering to assume his duties.

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• Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 7583-7709 confidence: medium

  Juno says Venus can rescue Aeneas with cloud and winds and transform the fleet into nymphs; she invokes Paris, Sparta, theft, and wars between Europe and Asia.

  Juno says Venus is able to convert a fleet into the same number of nymphs.

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• Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 7789-7861 confidence: high

  A chorus of nymphs, whom Cybebe ordered to be sea powers and nymphs from ships, swims to meet Aeneas; they were as many as the bronze-prowed ships at the shore.

  The passage states that Aeneas' fleet, made from Idaean pines, has become sea nymphs and goddesses under the waves through the action of Cybebe or the Mother.

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• Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5098-5211 confidence: high

  At Circe’s land, the Sun’s daughter dwells in secluded groves, sings, weaves, and burns cedar at night; lions, boars, bears, and wolves are heard, and these are humans transformed by Circe’s herbs; Neptune sends favorable winds to carry the Trojans past the dangerous shore.

  Circe uses powerful herbs to clothe people in the faces and backs of wild animals.

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• Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5213-5319 confidence: high

  Picus is shown with Quirinal lituus, trabea, and ancile; Circe, seized by desire, struck him with a golden wand, transformed him with poisons, and made him a bird with colored wings.

  Circe uses a golden wand and poisons to turn Picus into a bird and color his wings.

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• Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5520-5590 confidence: high

  Allecto casts off her grim Fury form, transforms into an old woman with white hair, headband, and olive branch, and becomes Calybe, old priestess of Juno's temple.

  Allecto removes her Fury appearance, becomes the old priestess Calybe, and uses that form to deliver a war-inciting message.

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• Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6713-6843 confidence: medium

  The narrator recalls the Mother of the Gods asking Jupiter to protect the ships made from her sacred Idaean pines. Jupiter says mortal-made hulls cannot be immortal in danger, but promises that ships reaching Ausonian lands will lose mortal form and become sea goddesses like Doto and Galatea, ratifying this by the Stygian river.

  Jupiter promises that ships which reach Ausonian lands will lose mortal form and become sea goddesses; the ships then break free, dive, and appear as virgin forms.

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• Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 7325-7454 confidence: high

  Apollo watches from a cloud, praises victorious Iulus with 'sic itur ad astra,' speaks of divine ancestry and descendants, descends, takes the form of old Butes, warns Iulus to stop, and vanishes.

  Apollo transforms into Butes, admonishes Iulus to cease further fighting, then departs from mortal sight.

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• Aeneidos LIBER X / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XI; lines 8730-8842 confidence: medium

  "socii amissi petierunt aethera pennis / fluminibusque vagantur aves"

  Diomedes' lost companions are described as taking to the air with wings, wandering as birds, and voicing grief among rocks.

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• Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10069-10152 confidence: high

  The sister, changed into Metiscus's face as charioteer, controls the chariot and urges Turnus to pursue Trojans while others defend the houses.

  Turnus's sister is described as changed into Metiscus's face, controlling the chariot and attempting to direct Turnus's actions; Turnus recognizes her as a goddess.

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• Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10204-10300 confidence: high

  Juturna, changed again into the face or form of the charioteer Metiscus, runs forward and returns the sword to her brother; Venus, indignant at the nymph, pulls Aeneas's weapon from the deep root.

  Juturna, a goddess or nymph, changes into Metiscus's appearance and restores Turnus's sword.

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• Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10302-10412 confidence: high

  The sent Dira flies to earth like a poisoned arrow, takes the form of a small night bird associated with tombs and deserted roofs, beats Turnus’ shield with its wings, terrifies him, and is recognized by Juturna.

  The Dira flies to earth and is gathered into the form of a small nocturnal bird that confronts Turnus.

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• Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9664-9758 confidence: high

  Iuturna sees the crowd wavering, assumes Camertus's form, enters the ranks, spreads rumors, and speaks against exposing one life for all while warning of subjection if they lose their homeland.

  Iuturna assumes Camertus's form, enters the ranks, spreads rumors, and gives a speech that changes the warriors' intentions.

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• Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9833-9950 confidence: high

  "aurigam Turni media inter lora Metiscum / excutit... / ipsa subit... / cuncta gerens, vocemque et corpus et arma Metisci"

  Juturna assumes Metiscus' voice, body, and arms and uses the chariot to prevent Turnus from meeting Aeneas directly.

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• Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 8472-8579 confidence: medium

  The note says the Sun enters Taurus on 20 April; Taurus was drawn only as a forepart, so some called it Io as a changed heifer and others Europa's bull; either was hateful to Juno.

  Some identified Taurus as the heifer into which Io had been changed.

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• Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 10308-10439 confidence: high

  The Centaur rises on the third day of the month; Chiron is offspring of the Oceanide Phillyra and Saturn in horse form, and is half-man and half-horse.

  Saturn takes horse form and fathers Chiron, who is described as half-man and half-horse.

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• Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 11816-11930 confidence: high

  The note cites Ovid on an old woman suspected of flying through night shadows with a body covered in plumage, and Festus on striges as malicious women also called flying ones; it adds that belief in witches transforming into animals survives among common people.

  The notes cite poetic and antiquarian statements that an old woman flies by night with plumage and that witches could transform themselves into animals.

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• Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12024-12117 confidence: low

  On the seventh day before the Ides, Arctophylax or Boötes sets in the morning; the note mentions Areas, Lycaon, Phoebe, Diana, and Diana's transformation of Callisto.

  The note states that Diana had transformed Callisto.

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• Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12448-12589 confidence: high

  Juno is described as assuming the form of a particular woman and provoking action; sacred rites are said to have been kept from strangers to preserve divine protection; pignus is glossed as the child.

  Juno is described as assuming the form of a particular woman and provoking action.

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• Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9495-9571 confidence: high

  Taurus raises his starry face on the Ides; Jupiter as a bull with false horns carries a Tyrian girl, who grips his mane and garment, fears the sea water, and clings to him as he lowers his back in the waves; at shore he stands hornless and changes from bull to god.

  Jupiter appears as a bull, carries the Tyrian girl across the sea, and changes back from bull to god at the shore.

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• Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9495-9571 confidence: medium

  Others call the sign the Pharian heifer, described as a cow from a human and a goddess made from a cow.

  The Pharian heifer is described as a cow from a human and a goddess made from a cow.

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• Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11326-11452 confidence: medium

  Juno, disguised as a Latin Bacchant, incites the women with false words, claiming Ino is not a friend but seeks to learn the sacred rite and has a hostage for punishment.

  Juno disguises herself as a Latin Bacchant and uses false accusations to stir the Bacchants against Ino.

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• Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 4170-4306 confidence: high

  The notes discuss Dione/Venus, the Giant-war, a report that a goddess and her son turned into fishes at Typhon's approach, and Ovid's conflation of Aphrodite/Venus with Syrian Atergatis or Derceto.

  The notes report that a goddess and her son turned themselves into fishes at Typhon's approach.

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• On the Nature of Things BOOK IV / PROEM / EXISTENCE AND CHARACTER OF THE IMAGES / THE SENSES AND MENTAL PICTURES; lines 5513-5596 confidence: medium

  "what before was woman, now at hand / Is seen to stand there, altered into male; / Or other visage, other age succeeds"

  A dream image may appear first as woman and then as male, or with another face or age.

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• On the Nature of Things FOLLY OF THE FEAR OF DEATH / BOOK IV / PROEM / EXISTENCE AND CHARACTER OF THE IMAGES; lines 4671-4760 confidence: medium

  Images are said to flit in many modes, bodiless and invisible; some are self-formed in the aery skies and change into new outlines.

  Aerial images are described as self-formed, fluid, and continually changing into new outlines such as faces, mountains, and a beast.

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• The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5620-5714 confidence: high

  Jove answers that mortal-made hulls cannot simply have immortality, but promises that once the ships have carried Aeneas to Laurentum and reached the Ausonian haven, he will make them goddesses of the sea like Doto and Galatea.

  Jove promises that after the ships reach their Ausonian haven he will remove their mortal body and make them goddesses of the mighty deep.

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• The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: high

  The Mother protects her holy ships from Turnus’ brands; a light and divine voice command the ships to go free as sea goddesses, and they plunge into water and rise with maiden faces.

  The Mother’s ships become sea goddesses with maiden faces after plunging into the water.

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• The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: high

  The Mother wards brands from her holy ships; a strange light and voice announce: “Disquiet not yourselves ... to guard ships of mine ... go, goddesses of the sea; the Mother bids it.”

  The Mother protects the holy ships from fire, commands them to go free as sea goddesses, and they transform after plunging into the water.

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• The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 confidence: high

  Apollo darts from heaven, seeks Ascanius, changes his countenance, and becomes aged Butes, matching his voice, color, white hair, and clashing arms.

  Apollo changes into the aged Butes, speaks directly to Iülus, tells him that the first honor is enough, and then vanishes from mortal view.

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• The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 confidence: high

  Apollo looks down from heaven, praises Iülus as child of gods and future parent of gods, assumes the form of aged Butes, tells Ascanius to leave war alone, vanishes, and is recognized by the Dardanians.

  Apollo changes his form into aged Butes and speaks to Ascanius in that likeness before vanishing.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8040-8120 confidence: medium

  Juturna, Turnus' sister, enters the ranks in the feigned form of Camertus, whose ancestry and martial reputation are described, and argues that the Rutulians should not set one life in the breach for many.

  Juturna takes Camertus' form, spreads rumours among the ranks, and helps shift the troops from treaty acceptance to renewed battle.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8040-8120 confidence: high

  Juturna, Turnus's sister, sees the wavering mood and enters the ranks in the feigned form of Camertus, a noble and valiant man.

  Juturna enters the ranks in the feigned form of Camertus to influence the soldiers.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8227-8273 confidence: medium

  Juturna throws Turnus' charioteer from the reins, takes his place, and appears with Metiscus' tones, limbs, and armour.

  Juturna takes the charioteer's place and appears with Metiscus' tones, limbs, and armour.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8227-8273 confidence: medium

  The warrior maiden throws Turnus' charioteer from the chariot and takes the reins, wearing Metiscus' voice, limbs, and armor.

  Juturna assumes Metiscus' voice, limbs, and armor and drives Turnus' chariot away to prevent him from closing with Aeneas.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8351-8435 confidence: medium

  Turnus' sister, changed into the likeness of the charioteer Metiscus, drives the horses and urges Turnus to pursue the Trojans where victory is open, leaving others to defend the dwellings.

  Turnus' sister, whose godhead he recognizes, is changed into Metiscus' likeness and urges Turnus to fight away from the city.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8351-8435 confidence: high

  Turnus hears the town’s tumult while pursuing stragglers; his sister, changed into the likeness of charioteer Metiscus and holding the reins, urges him to pursue the Trojans elsewhere.

  Turnus’s divine sister appears in the likeness of his charioteer and guides the chariot while attempting to influence his course.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8437-8512 confidence: high

  The Daunian goddess changes into Metiscus' likeness and gives her brother Turnus his sword. Venus, angered by this, pulls Aeneas' spear from the root; armed again, the two face each other panting.

  The Daunian goddess changes into Metiscus' likeness and gives her brother Turnus his sword.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: high

  Jupiter decides to separate Juturna from Turnus and sends one of the Dirae as a sign. The Dirae are twin monsters born with Megaera from Night, serpent-coiled and winged, associated with Jove's throne, underworld courts, terror, sickness, death, and war.

  The Dira sent by Jupiter changes into a small bird associated with tombs and ruined roofs, terrifies Turnus, and is recognized by Juturna as a sign of death.

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• The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: high

  The daughter of Night flies to earth like a poisoned arrow through cloud and shadow.

  The Dira changes into the likeness of a small night bird and is recognized by Juturna as a sign of death and Jove's ordinance.

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• The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3234-3313 confidence: high

  Iris assumes the form of Beroë, laments seven years since Troy's fall, urges the women to burn the ships, claims a Cassandra dream about finding Troy and home, and points to four altars of Neptune.

  Iris lays aside divine appearance, becomes Beroë, and uses that form to urge the Trojan women to burn the ships.

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• The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3234-3313 confidence: high

  Iris goes among the women, sets aside divine face and clothing, and becomes Beroë, the aged wife of Doryclus.

  Iris lays aside divine appearance, becomes Beroë, and uses the disguise to urge the women to burn the ships.

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• The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3405-3466 confidence: medium

  Aeneas orders masts and sails readied; Palinurus steers the front of the fleet; at night sailors rest while Sleep descends from the starry sky and lands at the stern in Phorbas' likeness.

  Sleep descends as a god in Phorbas' likeness, speaks deceptively to Palinurus, and uses a sleep-bearing bough to overcome him.

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• The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3405-3466 confidence: medium

  Sleep lands on the stern as a god in Phorbas' likeness and urges Palinurus to lay down his head, saying he will take his duty for a little while.

  Sleep appears in Phorbas' likeness, speaks to Palinurus, and uses a Lethean and Stygian bough to overcome him.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6315-6410 confidence: medium

  Juno says Venus can steal Aeneas from Greek hands, set before them a mist-like human semblance, and turn his fleet into nymphs; she also recalls a Dardanian entering Sparta and a theft that shattered an alliance.

  Juno says Venus can remove Aeneas by setting up a mist-like human semblance and can turn his fleet into nymphs.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6315-6410 confidence: medium

  Juno says Venus can steal Aeneas from Greek hands with a misty empty human semblance and turn his fleet into the same number of nymphs, and asks if aid to the Rutulians is therefore dreadful.

  Juno says Venus used a misty semblance to rescue Aeneas and transformed his fleet into nymphs.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6412-6492 confidence: high

  Cupavo’s swan-plumed crest is explained through Cycnus, who grieves for beloved Phaethon, sings among poplar boughs, gains white plumage, leaves earth, and passes crying through the sky.

  Cycnus grieves for Phaethon, sings among poplars, takes on white plumage, leaves earth, and passes crying through the sky.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6412-6492 confidence: high

  Cupavo’s swan-plumed crest recalls Cycnus, who grieved Phaëthon, sang among poplars, gained white plumage, left earth, and flew crying through the sky; Cupavo drives the Centaur ship over the sea.

  Cycnus, grieving Phaëthon, is said to receive white plumage, leave earth, and pass crying through the sky.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6494-6567 confidence: high

  At night Phoebe is in mid-heaven; Aeneas guides the tiller and sails; he meets nymphs whom Cybele had made gods of the sea, transformed from ships.

  Aeneas' fleet is explicitly identified as former ships or Idaean pines that Cybele made into sea nymphs or goddesses under the waves.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6494-6567 confidence: high

  Cymodocea tells Aeneas: “We are thy fleet, Idaean pines from the holy hill, now nymphs of the sea.”

  The passage says Aeneas' fleet, made of Idaean pines, has become sea nymphs and goddesses under the waves through Cybele's pity.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6835-6903 confidence: medium

  Juno creates a strange phantom from hollow mist in the likeness of Aeneas, with imitated Dardanian weapons, speech, helmet plume, shield, and gait; the text compares such shapes to post-death apparitions and deceptive dreams.

  Juno constructs a hollow mist-form that imitates Aeneas’ weapons, speech, and gait and uses it to mislead Turnus.

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• The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6835-6903 confidence: high

  Jupiter allows Juno to remove Turnus in flight and snatch him from immediate fate, but rejects any hope of changing the whole movement of the war.

  A goddess fashions an Aeneas-like phantom to lure Turnus away from battle and thereby delay his death.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4267-4357 confidence: high

  The fleet passes Circe’s shore, where her groves and house are described; transformed lions, bears, swine, and wolves are heard, and Neptune gives winds so the Trojans escape the shore and shallows.

  Circe is said to use potent herbs to alter men from human likeness into wild beasts, and the Trojans are protected from approaching her shore.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4267-4357 confidence: high

  The fleet passes Circe's land; her house glows at night, beasts rage in pens, and Circe has transformed men into wild beasts with herbs; Neptune gives winds so the Trojans avoid her shore.

  Circe's magic has transformed men into beasts, but Neptune prevents the Trojans from entering her haven and carries them past.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4359-4446 confidence: medium

  Picus is shown with Quirinus' divining rod, augural gown, and sacred shield; Circe, moved by desire, strikes him with a golden rod and turns him by poisons into a bird with colored wings.

  Picus is said to have been struck by Circe's golden rod and changed by poisons into a colored bird.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4359-4446 confidence: high

  Picus is described with the divining rod, augural dress, and sacred shield; Circe, driven by desire, struck him with a golden rod and changed him with poisons into a colored bird.

  Picus is said to have been struck by Circe's golden rod and changed by her poisons into a bird with colored wings.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4596-4688 confidence: high

  Allecto flies to Ardea, where Turnus rests at black midnight, puts off her Fury form, and becomes aged Calybe, priestess of Juno's temple.

  Allecto puts off her Fury body, becomes aged Calybe, and delivers a war-inciting message to Turnus in Juno's name before revealing her true form.

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• The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4596-4688 confidence: high

  Allecto puts off her Fury features, changes into an aged woman with wrinkled brow, white tresses, and olive spray, becoming Calybe, priestess of Juno's temple.

  Allecto puts off Fury form, assumes the aged priestess Calybe's appearance, and delivers a war-inciting message to Turnus.

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• The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7257-7341 confidence: medium

  Diomede says his lost comrades have winged into the sky, flit as birds around rivers, and fill cliffs with melancholy cries.

  Diomede describes lost comrades as winging into the sky and flitting as birds around rivers and cliffs while crying mournfully.

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• The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7257-7341 confidence: medium

  Diomede says he was denied return to ancestral altars and Calydon, that his lost comrades became birds with melancholy cries, and that he had wounded Venus with steel.

  Diomede reports that lost comrades have flown into the sky and now move as birds around rivers and cliffs.

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• The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 402-491 confidence: high

  Venus crosses Aeneas’s path in the forest wearing the face, dress, and arms of a maiden huntress, then asks whether the men have seen her sister with quiver, lynx skin, and a boar’s track.

  Venus, Aeneas’s mother, appears in the guise of a maiden huntress, gives him local knowledge, and directs him toward Dido’s court.

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• The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 493-570 confidence: high

  Venus departs as her divine nature becomes visible; Aeneas recognizes her as his mother and reproaches her for appearing in feigned likeness and denying direct contact and true speech.

  Venus is recognized as Aeneas' mother after appearing in a feigned likeness, and Aeneas complains of repeated disguised encounters.

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• The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 confidence: high

  Venus considers whether Cupid, changed in form and feature, can come in Ascanius' place and use the gifts to kindle Dido to madness and set her inward sense aflame.

  Venus plans that Cupid will change form and feature, take Ascanius' familiar face for one night, and appear in his place.

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• The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 659-739 confidence: high

  Venus considers new schemes: Cupid may take Ascanius' form, use his gifts, and kindle the queen to madness.

  Venus plans for Cupid to change form and features, feigning Ascanius' familiar boyish face for one night.

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• The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 741-795 confidence: medium

  Cupid obeys Venus, lays aside his wings, takes on Iulus' tread, and Venus lulls Ascanius and carries him to Idalian groves surrounded by amaracus.

  Cupid lays aside wings and walks with Iulus' tread while Ascanius is removed, allowing him to be treated as the child at the feast.

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• The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 741-795 confidence: medium

  Love obeys his mother, lays aside his wings, walks with Iülus' tread; Venus lulls Ascanius and carries him to the Idalian groves.

  Cupid lays aside his wings, walks with Iülus' tread, and appears in the role of Ascanius while the real Ascanius sleeps elsewhere.

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• The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2480-2614 confidence: high

  Cyrene says Aristaeus must first seize and bind Proteus so he will reveal the cause of the sickness; prayer will not bend him, but force and fetters will defeat his wiles.

  Proteus must be seized and bound because he will not speak through prayer, and his transformations will fail if Aristaeus holds him tightly.

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• The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2480-2614 confidence: high

  Cyrene warns that the captive Proteus will change into a boar, tigress, scaled dragon, lioness, crackling fire, and showery drops; Aristaeus must tighten the bands until the original shape returns.

  Proteus is expected to change into a boar, tigress, dragon, lioness, crackling fire, and showery drops to evade the fetters.

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• The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2615-2747 confidence: high

  Aristaeus leaps upon Proteus, binds him, and Proteus transforms into fire, a fearful beast, and a flowing stream before returning to his shape; Aristaeus asks him for an oracle at heaven's behest.

  Proteus changes into fire, a fearful beast, and flowing stream to evade capture, then returns to his own form.

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• The Georgics THE GEORGICS / GEORGIC I / GEORGIC II / GEORGIC III; lines 1409-1542 confidence: medium

  Such a horse is compared to Cyllarus tamed by Pollux, the steeds of Mars, Achilles' team, and Saturn with mane loose, fleeing at his wife's approach and neighing across Pelion.

  Saturn is described in a horse-like form with mane and neigh, fleeing at his wife's approach on Pelion.

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• The Golden Asse THE EIGHTH CHAPTER / THE NINTH CHAPTER / THE TENTH CHAPTER / THE ELEVENTH CHAPTER; lines 1301-1386 confidence: high

  The watcher must keep his eyes continually on the corpse; witches “turn themselves into sundry kindes of beasts,” including birds, dogs, mice, and flies, and can charm keepers asleep.

  The passage says witches transform into birds, dogs, mice, and flies to deceive the eyes of people guarding a corpse.

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• The Golden Asse THE EIGHTH CHAPTER / THE NINTH CHAPTER / THE TENTH CHAPTER / THE ELEVENTH CHAPTER; lines 1473-1551 confidence: high

  The corpse says witches came to spoil his limbs, transformed into beasts, put the guard into deathlike sleep, called the corpse by name, and cut off the guard's nose and ears, replacing them with wax.

  The corpse reports that witches and enchantresses changed into beasts, enchanted the guard into deathlike sleep, and mutilated him.

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• The Golden Asse THE FIRST CHAPTER / THE SECOND CHAPTER / THE THIRD CHAPTER / THE FOURTH CHAPTER; lines 528-584 confidence: high

  "How Meroe the Witch turned divers persons into miserable beasts."

  Meroe repeatedly changes human victims into animal forms in response to jealousy, grievance, or opposition.

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• The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6507-6513 confidence: medium

  "How Apuleius by Roses and prayer returned to his humane shape."

  The heading states that Apuleius returned to his human shape, implying a reversal of a non-human or altered form.

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• The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6516-6602 confidence: medium

  Lucius prays to the goddess under several possible names and aspects, including Ceres, Venus, Phoebus's sister worshipped at Ephesus, and Proserpina, and asks for release from misery, removal of his ass-shape, and restoration of his former state.

  Lucius asks that the goddess remove his ass-shape and restore his pristine estate.

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• The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6603-6634 confidence: high

  The great priest will carry a garland of roses near the timbrel in his right hand; the addressee must follow, seem to kiss his hand, and snatch the roses.

  The passage says the addressee has the skin and shape of an ass and that the roses, under the speaker's power, will remove that form and bring sudden restoration to human shape.

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• The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6694-6780 confidence: high

  The great priest bears a timbrel and rose garland for Lucius’s restoration; he holds out the roses and Lucius devours them.

  Lucius eats the rose garland offered by the priest and is restored from ass form to human form.

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• The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6781-6823 confidence: high

  The people point at the narrator and say he is 'transformed into a man by the puissance of the soveraigne goddesse' and, 'as it were by a new regeneration,' reserved to the goddess's service.

  The crowd says the narrator has been transformed into a man by the goddess, and the passage identifies the seacoast as where he lay the previous night as an ass.

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• The Golden Asse THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER / THE FORTY-EIGHTH CHAPTER; lines 6826-6911 confidence: low

  A servant from the country arrives with the recovered horse; the narrator connects the white horse with the dream-name Candidus. The same passage recalls Fotis's erroneous transformation of the narrator into an ass.

  The passage refers back to the time when Fotis by error made the narrator an ass, and the recovered horse is identified through signs on the narrator's back.

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• The Golden Asse THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER / THE SIXTEENTH CHAPTER / THE SEVENTEENTH CHAPTER; lines 2008-2026 confidence: high

  "neither feathers nor appearance of feathers did burgen out"

  The passage describes a human speaker undergoing bodily transformation into an ass.

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• The Golden Asse THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER / THE SIXTEENTH CHAPTER / THE SEVENTEENTH CHAPTER; lines 2028-2109 confidence: high

  Fotis laments that fear, haste, and mistaking the box caused Lucius's condition; she says eating a rose will deliver him from the shape of an ass and make him Lucius again; the narrator says he remains mentally human.

  Lucius is in the shape of an ass and lacks human speech, but the passage says he retains human sense and understanding.

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• The Golden Asse THE FOURTH BOOKE / THE EIGHTEENTH CHAPTER / THE NINETEENTH CHAPTER / THE TWENTIETH CHAPTER; lines 2378-2466 confidence: medium

  The robbers decide that one of them should put on a drying bear skin, pretend to be a bear, and be led to Demochares's house at night.

  Thrasileon is placed inside a bear skin and made to appear like a living bear so that he can enter Demochares's house as a supposed animal gift.

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• The Golden Asse THE FOURTH BOOKE / THE EIGHTEENTH CHAPTER / THE NINETEENTH CHAPTER / THE TWENTIETH CHAPTER; lines 2468-2506 confidence: medium

  Thrasileon is surrounded by dogs; the narrator tries to help with words; a tall man pierces him with a spear and others draw swords and kill him.

  Thrasileon is treated as a beast during the attack, gives a beast-like cry, and a butcher opens the beast to reveal a thief inside.

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• The Golden Asse The Golden Asse / WIL. ADLINGTON.; lines 224-338 confidence: high

  The eleven books of The Golden Asse are praised for pleasant and varied tales; some would call the work Metamorphosis because of its transfiguration or transformation matter.

  The preface explicitly describes loss of human figure, life in a brutish shape, and later return to the former shape; the work is also described as Metamorphosis or transformation.

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• The Golden Asse The Golden Asse; lines 67-222 confidence: high

  In the fable of Actaeon, he sees Diana washing herself in a well, is turned into a hart, and is slain by his own dogs; the dedication gives a moral interpretation about vain worldly beauty and desire.

  Actaeon sees Diana washing, is transformed into a hart, and is killed by his own dogs.

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• The Golden Asse THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER / THE SIXTH BOOKE / THE TWENTY-THIRD CHAPTER; lines 3726-3811 confidence: high

  Lucius fears his prepared death, reflects that a magician has given him the shape and labor of an ass, considers flight, breaks the halter with which he is tied, and runs away.

  Lucius reflects that a magician has given him the shape of an ass, and the gentlewoman wonders whether a man or divine power is hidden under the ass’s form, citing Jupiter’s transformation into a bull.

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• The Golden Asse THE NINTH BOOKE / THE THIRTY-SEVENTH CHAPTER / THE THIRTY-EIGHTH CHAPTER / THE THIRTY-NINTH CHAPTER; lines 5146-5223 confidence: medium

  At the bakehouse the narrator sees many horses grinding corn in the mill day and night; after one day of good treatment, he is tied to the mill in the morning with his face covered so he will keep course and not grow giddy.

  The narrator is an ass in servile labor but recalls what he knew when he was a man and uses that knowledge to feign ignorance at the mill.

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• The Golden Asse THE NINTH BOOKE / THE THIRTY-SEVENTH CHAPTER / THE THIRTY-EIGHTH CHAPTER / THE THIRTY-NINTH CHAPTER; lines 5225-5254 confidence: medium

  The speaker fears coming to the same state, remembers when he was a man, laments with head down, refuses food, and is consoled only by hearing and understanding human speech while others do not fear his presence.

  The speaker contrasts his current ass-associated condition with his former state as a man and says his unnoticed presence lets him understand human speech.

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• The Golden Asse THE SIXTEENTH CHAPTER / THE SEVENTEENTH CHAPTER / THE FOURTH BOOKE / THE EIGHTEENTH CHAPTER; lines 2112-2180 confidence: high

  The narrator-ass is kept from feeding with the other animals, enters a garden behind the stable, eats green herbs, and looks for red roses, hoping to change from an ass into Lucius while alone.

  The ass-narrator seeks red roses because he believes they can change him from an ass back into Lucius.

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• The Golden Asse THE SIXTH BOOKE / THE TWENTY-THIRD CHAPTER / THE SEVENTH BOOKE / THE TWENTY-FOURTH CHAPTER; lines 3870-3943 confidence: high

  The narrator laments his former felicity against his present misery as a four-footed ass and recalls the ancient claim that Fortune is blind, cruel, and contrary in assigning goods and reputations.

  The narrator states that he has been changed into a four-footed ass and is constrained by that animal form.

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• The Golden Asse THE SIXTH CHAPTER / THE SEVENTH CHAPTER / THE SECOND BOOKE / THE EIGHTH CHAPTER; lines 1025-1064 confidence: medium

  Pamphiles is said to fall in love with comely young men, flatter them, invade their spirits, and entangle them with continual snares of love.

  Pamphiles is said to turn men who reject or displease her into stones, sheep, or other beasts, and to kill some.

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• The Golden Asse THE SIXTH CHAPTER / THE SEVENTH CHAPTER / THE SECOND BOOKE / THE EIGHTH CHAPTER; lines 939-1024 confidence: medium

  Lucius wakes in Thessaly wanting marvels, recalls reports of sorcery, and imagines stones, birds, trees, waters, statues, walls, beasts, heaven, and the sun as sources of transformation, speech, or oracles.

  Lucius, in Thessaly, imagines stones, birds, trees, and waters as men transformed by sorcery and enchantment.

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• The Golden Asse THE SIXTH CHAPTER / THE SEVENTH CHAPTER / THE SECOND BOOKE / THE EIGHTH CHAPTER; lines 939-1024 confidence: high

  The carved Acteon episode shows Diana standing in water; because Acteon saw her naked, she turned him into a hart, and his own hounds tore and killed him.

  The Acteon carving shows that because he saw Diana naked, she turned him into a hart, after which his own hounds killed him.

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• The Golden Asse THE TENTH BOOKE / THE FORTY-FOURTH CHAPTER / THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER; lines 6165-6222 confidence: medium

  The master rejects other transport, decorates the narrator with luxurious animal gear, rides him lovingly, and treats him as servant-mount and table companion.

  The chapter heading names Apuleius, while the first-person narrator is ridden, handled by a halter, and describes animal features such as hooves, a monstrous mouth, and stony teeth.

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• The Golden Asse THE TENTH BOOKE / THE FORTY-FOURTH CHAPTER / THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER; lines 6310-6395 confidence: high

  The ass-narrator says he was appointed to have to do with the condemned woman before the people, considers suicide to avoid pollution and defamation, but cannot hold a knife with hooves.

  The narrator has hooves rather than hands and hopes to find roses that will render him human again.

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• The Golden Asse THE THIRTEENTH CHAPTER / THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER / THE SIXTEENTH CHAPTER; lines 1942-2005 confidence: high

  Fotis says her mistress plans during the following night to transform herself into a bird and fly where she pleases to work sorceries.

  The mistress uses ointment and sorcery to transform into an owl and fly away; the narrator seeks the same bird transformation.

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• The Golden Asse THE THIRTY-EIGHTH CHAPTER / THE THIRTY-NINTH CHAPTER / THE FORTIETH CHAPTER / THE FORTY-FIRST CHAPTER; lines 5470-5550 confidence: medium

  “notwithstanding my shape of an Asse, I had the sence and knowledge of a man”

  The narrator explicitly says he has the shape of an ass while retaining human sense and knowledge.

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• The Golden Asse THE THIRTY-SEVENTH CHAPTER / THE THIRTY-EIGHTH CHAPTER / THE THIRTY-NINTH CHAPTER / THE FORTIETH CHAPTER; lines 5257-5310 confidence: high

  The chapter heading identifies Apuleius, and the baker who bought the narrator is described as honest and sober, while suffering because of his wife.

  The narrator says Fotis made him an ass instead of a bird, and he continues to perceive, reason, pity the baker, and exploit his long ears for hearing.

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• The Golden Asse THE THIRTY-THIRD CHAPTER / THE THIRTY-FOURTH CHAPTER / THE THIRTY-FIFTH CHAPTER / THE THIRTY-SIXTH CHAPTER; lines 4847-4940 confidence: medium

  The shepherds reach a populous city, stable the animals, bring them to market, and the crier announces the sale with a horn. Horses are sold, but the narrator-ass is repeatedly examined by the mouth, bites a man's fingers, and is mocked by the crier.

  The passage presents a first-person ass who thinks, plans, reacts to speech, and is jokingly described by the crier as if a well-advised man were under the shape of an ass.

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• The Golden Asse THE TWELFTH CHAPTER / THE THIRTEENTH CHAPTER / THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER; lines 1881-1939 confidence: medium

  The bodies whose hair burned "received humane shape, and felt, heard and walked" and came to the doors in Boetius's place.

  The bodies whose hair burns receive human shape, feel, hear, walk, and come to the doors before Lucius kills the goat skins.

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• The Golden Asse THE TWENTY-FOURTH CHAPTER / THE TWENTY-FIFTH CHAPTER / THE TWENTY-SIXTH CHAPTER / THE TWENTY-SEVENTH CHAPTER; lines 4130-4212 confidence: high

  The maiden marries Lepolemus; she orders abundant barley, hay, and oats for the ass, calls him her little camel, and praises him; the narrator curses Fotis for transforming him into an ass instead of a dog.

  The narrator says Fotis transformed him into an ass and later hopes that roses will turn him back into a man.

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• The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: high

  "Clytie, becoming jealous of her sister, was transformed into a sun-flower"

  The passage repeatedly reports transformations: sisters into bats, webs into vines, Clytie into a sunflower, attendants into rocks, Cadmus and wife into serpents, Atlas into a mountain, and seaweed into coral.

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• The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: medium

  "the Sun assumed the form of Eurynome, that he might enjoy her daughter Leucothoë"

  The Sun assumes Eurynome's form so that he might enjoy Leucothoë.

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• The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: high

  "Still Alcithoë and her sisters, neglecting the rites, attend to their spinning" and tell stories during festivities.

  Alcithoë and her sisters neglect rites and are later transformed into bats through Bacchus's agency.

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• The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: medium

  The Sun assumes Eurynome's form to approach Leucothoë; Clytie becomes jealous of her sister and is transformed into a sunflower.

  The Sun assumes Eurynome's form in order to enjoy Leucothoë.

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• The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: medium

  The Sun assumes Eurynome's form to approach Leucothoë; Clytie becomes jealous of her sister and is transformed into a sunflower.

  Clytie becomes jealous and is transformed into a sunflower.

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• The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: high

  Cadmus leaves Thebes for Illyria with his wife, where both are transformed into serpents; Acrisius is named as the remaining despiser of Bacchus and grandfather of Perseus.

  Cadmus and his wife are transformed into serpents in Illyria.

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• The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: medium

  Perseus turns Atlas into a mountain, liberates Andromeda, changes seaweed into coral, and afterwards marries Andromeda.

  Perseus turns Atlas into a mountain.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: high

  “together with Prœtus, he and Polydectes are turned into stone”

  The passage says Phineus, Prœtus, and Polydectes are turned into stone.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: high

  “The Muses tell her the story of Pyreneus and the Pierides, who were transformed into magpies”

  The passage lists deities transformed into animal forms and several figures changed into magpie, lizard, owl, bird, or lynx forms.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: high

  “the change of Cyane into a fountain, of a boy into a lizard, of Ascalaphus into an owl”

  Cyane is changed into a fountain and Arethusa into a spring.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: medium

  “The Muses tell her the story of Pyreneus and the Pierides, who were transformed into magpies”

  The Pierides are transformed into magpies after they repeat various songs.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: medium

  A tumult arises during nuptials; Phineus claims betrothed Andromeda; Phineus, Prœtus, and Polydectes are turned into stone.

  Phineus, Prœtus, and Polydectes are turned into stone.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: high

  The Muses tell Pallas the story of Pyreneus and the Pierides, who are transformed into magpies after repeating various songs.

  The passage lists Pierides into magpies, deities into animal forms, a boy into a lizard, Ascalaphus into an owl, Sirens partly into birds, and Lyncus into a lynx.

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• The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: high

  The catalogue lists Cyane into a fountain, a boy into a lizard, Ascalaphus into an owl, Sirens partly into birds, Arethusa into a spring, and Lyncus into a lynx.

  Cyane is changed into a fountain and Arethusa into a spring.

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• The Metamorphoses of Ovid, Books I-VII BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 354-376 confidence: high

  Pallas is influenced by the Muses, determines Arachne’s destruction, enters a weaving contest with her, both weave transformations, and Arachne becomes a spider.

  The passage lists several transformations: Arachne into a spider, Niobe into rock, Lycian rustics into frogs, and Tereus, Philomela, and Progne into birds.

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• The Metamorphoses of Ovid, Books I-VII BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 354-376 confidence: high

  Pallas, influenced by the Muses, resolves to destroy Arachne; Pallas and Arachne compete in weaving, depict transformations on their webs, and Arachne is changed into a spider.

  Multiple figures are changed into non-human or non-personal forms: Arachne into a spider, Niobe into rock, Lycian rustics into frogs, and Tereus, Philomela, and Progne into birds.

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• The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: high

  Medea promises Pelias similar renewal, first changes a ram into a lamb as proof, and kills Pelias by stratagem.

  The passage lists multiple transformations: ram to lamb, Arne to jackdaw, Myrmidons to ants from men, Cephalus assuming another shape, and dog and fox to stone.

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• The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: high

  Cephalus tells Phocus, son of Æacus, that Aurora carried him off and that he assumed another shape to induce Procris to prove faithless.

  Cephalus assumes another shape to induce his wife Procris to prove faithless.

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• The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: high

  Cephalus receives from Procris a dog and a javelin; the dog and a fox are changed into stone, and the javelin inadvertently causes Procris’ death.

  A dog and fox are changed into stone.

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• The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: medium

  Medea accompanies Jason to Greece and restores Æson to youth by the aid of drugs.

  Medea restores Æson to youth and changes a ram into a lamb before using the promise of similar renewal to kill Pelias.

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• The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: high

  Medea promises the same renewal to Pelias, first changes a ram into a lamb as a specimen, and kills him by stratagem.

  The passage notes transformations of a ram into a lamb, Arne into a jackdaw, men into ants, Cephalus assuming another shape, and a dog and fox into stone.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: high

  Cyane laments Proserpina and the slight to her spring, dissolves into tears, and melts into the water she had guarded; her limbs, hair, fingers, legs, feet, torso, and veins become water until nothing graspable remains.

  Cyane’s body softens and dissolves into the water of the spring after her failed resistance.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: medium

  While Ceres drinks, a bold boy with an impudent countenance laughs and calls her greedy; offended, she sprinkles him with barley mixed with the liquor.

  The boy mocks Ceres, she sprinkles him with barley mixture, and the fable heading says she turns Stellio into a newt.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8327-8418 confidence: high

  Cyane laments Proserpina and the slight to her spring, dissolves into tears, and her limbs, hair, fingers, legs, back, shoulders, and breast vanish into water and rivulets.

  Cyane’s grief leads to a bodily dissolution into tears, rivulets, and pure water.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: high

  A male figure is transformed: stains appear, legs replace arms, a tail is added, he becomes smaller than a small lizard, flees the old woman, and has a spotted body.

  The passage describes bodily alteration into a tiny, tailed, speckled lizard-like form.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FIFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8420-8517 confidence: high

  The transformed figure gains legs where arms had been, receives a tail, shrinks below the size of a small lizard, becomes speckled, flees the old woman, and seeks concealment.

  The unnamed male is physically transformed into a small tailed speckled form and deprived of much injurious power.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 confidence: high

  The explanation says there is no ascertained historical basis for Leucothoë being buried alive by Orchamus or Clytie becoming a sunflower; it proposes plant-lore explanations involving the frankincense tree called Leucothoë, Apollo and physic, and sunflower antagonism toward frankincense.

  The passage references Clytie becoming a sunflower, Leucothoë being identified with a frankincense tree in the explanation, and Crocus and Smilax becoming flowers.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 confidence: high

  The fable heading summarizes Daphnis becoming stone, Scython becoming a woman, Celmus becoming adamant, Crocus and Smilax becoming flowers, and the Curetes being produced from a shower.

  Daphnis is turned into stone, and Celmus is described as now adamant.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 confidence: high

  The fable heading summarizes Daphnis becoming stone, Scython becoming a woman, Celmus becoming adamant, Crocus and Smilax becoming flowers, and the Curetes being produced from a shower.

  Scython is said to be first a man and then a woman after the law of nature is altered.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 confidence: medium

  The explanation says no historical basis is known for Leucothoë being buried by Orchamus or Clytie becoming a sunflower; it proposes a natural-philosophical basis involving a frankincense tree called Leucothoë, Apollo and physic, and sunflower rivalry.

  Clytie is said to be metamorphosed into a sunflower, Leucothoë is rationalized as a frankincense tree, and Crocus and Smilax are changed into little flowers.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 confidence: medium

  Alcithoë mentions Daphnis turned into stone by a Nymph, Scython changed from man to woman, Celmus now adamant, the Curetes sprung from rain, and Crocus and Smilax changed into flowers.

  Daphnis is turned into stone, and Celmus is changed into adamant.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE FOURTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6484-6541 confidence: medium

  Alcithoë mentions Daphnis turned into stone by a Nymph, Scython changed from man to woman, Celmus now adamant, the Curetes sprung from rain, and Crocus and Smilax changed into flowers.

  Scython is described as first a man and then a woman when the law of nature is altered.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: high

  Fable heading: a virgin, favorite of Apollo and of the same name with Coronis, is changed into a crow for a story told to Minerva about Ericthonius’s basket.

  The fable heading says the virgin is changed into a crow, and the narrator describes black feathers, loss of hands, and flight through the air.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: high

  The narrator identifies herself as a royal virgin, daughter of Coroneus, and says the Ocean god saw her on the shore, desired her, entreated her, prepared violence, and followed her.

  The Ocean god desires and pursues the narrator; after she calls for aid, a virgin helps her and she becomes a black-feathered bird.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: medium

  The fable summary says a virgin favorite of Apollo, with the same name as Coronis, is changed into a crow because of a story told to Minerva about Ericthonius's basket.

  The narrator is changed into a crow after the basket story, and Nyctimene is said to have been made a bird for a horrid crime.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11584-11674 confidence: high

  The explanation suggests Medea’s winged dragons may come from a ship named Dragon and gives general causes for metamorphosis reports: danger, hiding in a cave, grief, being lost in woods, and name resemblance.

  The explanatory section lists recurrent causes by which people were said to become birds, serpents, fountains, Nymphs, animals, rocks, or trees.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11584-11674 confidence: high

  The explanation states that escaping danger may become a story of bird transformation; hiding in a cave, serpent transformation; weeping, fountain transformation; and being lost in a wood, becoming a Nymph or Dryad.

  The explanation section explicitly lists circumstances under which stories reported people as transformed into birds, serpents, fountains, nymphs, animals, rocks, or trees.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11584-11674 confidence: medium

  The explanation states that escaping danger may become a story of bird transformation; hiding in a cave, serpent transformation; weeping, fountain transformation; and being lost in a wood, becoming a Nymph or Dryad.

  The passage says that a person hiding in a cave to avoid pursuit was said to be transformed into a serpent.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11676-11770 confidence: high

  A treacherous Sithonian betrays a citadel for gold and is changed into a black-footed, black-feathered jackdaw with a passion for gold.

  The Sithonian betrayer is changed into a jackdaw that continues to have a passion for gold, matching the gold-motivated betrayal.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11676-11770 confidence: high

  A treacherous Sithonian woman betrays a citadel after receiving demanded gold and is changed into a black-footed, black-feathered jackdaw with a passion for gold.

  The Sithonian woman betrays a citadel for gold and is changed into a black jackdaw that still desires gold.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE THIRD. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4913-5002 confidence: high

  The Fable IV heading and argument state that Juno, angry at Semele's intrigue with Jupiter, takes Beroë's form, creates suspicions, recommends a proof of constancy, and Semele obtains Jupiter's reluctant promise to appear in his usual splendor and majesty with Juno.

  Juno takes the form of Beroë, counterfeits an old woman, and uses that disguise to counsel Semele deceptively.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE THIRD. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4913-5002 confidence: high

  Juno rises from her throne, approaches Semele's threshold hidden in a fiery cloud, adopts the features and voice of an old woman, and becomes Beroe, the Epidaurian nurse of Semele.

  Juno counterfeits an old woman and becomes Beroe, Semele's nurse, in order to influence Semele.

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• The Metamorphoses of Ovid, Books I-VII BOOK VII. / INTRODUCTION. / THE METAMORPHOSES. / BOOK THE FIRST.; lines 477-588 confidence: medium

  "My design leads me to speak of forms changed into new bodies... Ye Gods... favor my attempts" and carry the narrative from the beginning of the world to the speaker's own times.

  The passage's opening program is to speak of forms changed into new bodies by the gods.

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• The Metamorphoses of Ovid, Books I-VII BOOK VII. / INTRODUCTION. / THE METAMORPHOSES. / BOOK THE FIRST.; lines 477-588 confidence: medium

  The speaker announces the design to speak of forms changed into new bodies, invokes the gods who changed them, and asks for a narrative from the world's beginning to his own times.

  The proem announces the poem's subject as forms changed into new bodies and attributes the changes to the gods.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: medium

  The note says the Pierides' challenge is first attested in Ovid, explains Pierus as a bad poet, and says his daughters or works became magpies signifying idle, tiresome, unmeaning narratives.

  The passage explains the Pierides or works of Pierus as changed into magpies to signify idle and unmeaning narratives.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: medium

  The note says the story in which Typhoeus makes the gods hide in Egypt as animals may have been a poem on the war of the gods with the Giants.

  The explanatory note reports a story in which Typhoeus forces the gods to conceal themselves in Egypt under various animal forms.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: medium

  The Pierides' challenge to the Muses is explained through Pierus's bad poetry; his daughters or works were said to have changed into magpies, and the Typhoeus animal-concealment story is speculatively linked to a poem on the Gods' war with the Giants.

  The Pierides, or Pierus's works, are said to have been changed into magpies after challenging the Muses.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 confidence: medium

  The Sun sprinkles her body and the place with odoriferous nectar and says, "Still shalt thou reach the skies."

  The Sun cannot revive Leucothoë, sprinkles her with nectar, and her dissolved body produces a frankincense tree; a note links the tree's gums with sacrificial odors reaching the gods.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 confidence: high

  The Sun comes no more to Clytie, ends intercourse with her, and she pines, loathes the other Nymphs, and sits night and day on bare ground with dishevelled hair.

  After the Sun rejects her, Clytie fasts, gazes toward him, becomes rooted as a flower, and still turns toward the Sun while retaining passion.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 confidence: high

  Clytie looks toward the face of the God as he moves and turns her own features toward him.

  Clytie turns her features toward the moving Sun before transformation and, once rooted as a plant, still turns toward him.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 confidence: high

  Leucothoë's body dissolves into odoriferous juices, moistens the earth, and a frankincense shoot takes root and rises through the hillock.

  Leucothoë's buried body becomes a frankincense tree, and Clytie, after fasting and grief, becomes a rooted flower.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FOURTH. / EXPLANATION. / EXPLANATION.; lines 6385-6481 confidence: high

  The Sun comes no more to Clytie and ends his intercourse with her, despite the possibility that love and grief might excuse her betrayal.

  The rejected Clytie fasts, gazes toward the Sun, becomes rooted, and as a flower still turns toward him.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3358-3456 confidence: medium

  Plutarch places Phaeton's tomb by the Po; the note says his mother and sisters grieved near it and that this gave rise to a story that they became poplars, or larch trees in some writers, distilling amber.

  The note presents stories in which Phaeton's grieving kin become amber-distilling trees and Cycnus, his grieving friend, becomes a swan.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3358-3456 confidence: high

  Jupiter sees Callisto weary and unprotected, mentions a stolen embrace, assumes Diana's form and dress, greets her as a virgin of Diana's train, embraces her, and the passage says violence is committed while she resists.

  Jupiter puts on Diana's form and dress so that Callisto will receive him as her goddess and companion.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3358-3456 confidence: medium

  Plutarch places Phaëton’s tomb on the Po; his mother and sisters, overcome with grief, are said to have become poplars, or in some accounts larch trees, that distilled amber.

  The explanation reports a story that Phaëton’s mother and sisters, overcome by grief near his tomb, were changed into poplars or larches that distilled amber.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3358-3456 confidence: medium

  Cycnus, Phaëton’s friend, may have died from grief and was poetically said to have become a swan; the explanation also mentions other figures named Cycnus and Lucian’s skeptical report.

  Cycnus, Phaëton’s friend, is said to have died from grief and to have been poetically represented as changed into a swan.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3358-3456 confidence: high

  Jupiter sees her weary and unprotected, speaks of a stolen embrace, takes Diana’s form and dress, kisses and embraces her, overcomes her resistance, then returns to heaven; Callisto leaves the grove in distress.

  Jupiter assumes Diana’s form and dress to approach Callisto, kisses and embraces her, and overcomes her resistance.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3458-3554 confidence: medium

  The fable summary states that Juno transforms Calisto into a bear, Arcas nearly kills his unrecognized mother, Jupiter places mother and son as the Great and Little Bear, and a raven is changed from white to black for garrulity.

  Calisto is forcibly transformed from human shape into bear form, with detailed bodily changes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3458-3554 confidence: high

  Juno seizes Calisto by the hair; Calisto’s arms grow black hair, her hands become hooked claws, her mouth changes, her speech is removed, but her understanding remains.

  Calisto’s human body is changed into a bear body with hair, claws, animal voice, and retained understanding.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3458-3554 confidence: high

  Juno, angered by Arcas’s birth and Calisto’s relation to Jupiter, calls Calisto an adulteress and says she will spoil the shape that charms Jupiter.

  Juno threatens to spoil Calisto’s shape and then causes the bear transformation as punishment for Jupiter’s attraction and Calisto’s pregnancy.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3556-3606 confidence: high

  The peacocks are described as recently tinted after the killing of Argus, while the raven is addressed as having suddenly changed from white to black-winged.

  The raven is said to have changed from white or silver to black-winged, and its chattering tongue is identified as the cause of its disgrace.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3556-3606 confidence: medium

  The footnote reports Palæphatus' account that Calisto was a huntress who entered a bear's den, was devoured, and was later said to have been transformed into a bear.

  A footnote reports Palæphatus' explanation that Calisto was devoured by a bear and was therefore said to have been transformed into a bear.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3556-3606 confidence: high

  The raven is addressed as garrulous and said to have been suddenly transformed into a black-winged bird, though formerly white.

  The raven is said to have been transformed from white to black, and its chattering tongue is named as the cause of its disgrace.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

  Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

  The passage repeatedly names figures who become or use winged forms: Cerambus, a dove from a daughter’s body, a boy transformed into a swan, Combe with wings, a royal couple as birds, Phineus and Periphas flying, and Polypemon’s granddaughter on new wings.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

  Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

  The passage includes a stone dragon associated with a transformation into dragon or serpent, an ox disguised as a stag, horned matrons, a dove, a swan, birds, and a sea-calf transformation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

  Phyllius grants the boy birds, a tamed lion, and a subdued bull, but refuses the final request; the boy leaps from a rock, becomes a swan, and Hyrie dissolves in tears to form a lake.

  The passage repeatedly links places with transformations into swan, birds, trembling wings, and new-formed wings.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

  Phyllius grants the boy birds, a tamed lion, and a subdued bull, but refuses the final request; the boy leaps from a rock, becomes a swan, and Hyrie dissolves in tears to form a lake.

  Hyrie dissolves in tears and forms a lake named after her.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: medium

  Medea passes Pitane, a stone image of a long Dragon, and the wood of Ida where Bacchus hid a stolen bullock under the appearance of a fictitious stag.

  Bacchus hides a stolen bullock under the appearance of a fictitious stag.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11457-11570 confidence: high

  Maera is identified as Icarius' dog, discoverer of his murder and later the Dog-star; alternative explanations include an unknown female transformed into a dog or a possible reference to Hecuba.

  The notes report or discuss transformations into a dog, cows, a lake, and possibly a bird, as well as Cycnus' transformation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11572-11581 confidence: medium

  Periphas was “a very ancient king of Attica” and was “changed into an eagle by Jupiter,” while his wife was “transformed into an osprey.”

  The passage describes Periphas becoming an eagle, his wife becoming an osprey, and Halcyone becoming a kingfisher.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11572-11581 confidence: high

  Footnote 72 identifies Periphas as an ancient Attic king before Cecrops, changed into an eagle by Jupiter, while his wife was transformed into an osprey.

  Periphas, his wife, and Halcyone are each described as changed or transformed from human figures into birds.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11572-11581 confidence: medium

  Footnote 72 identifies Periphas as an ancient Attic king before Cecrops, changed into an eagle by Jupiter, while his wife was transformed into an osprey.

  Jupiter changes Periphas into an eagle.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11572-11581 confidence: medium

  Footnote 73 identifies Polypemon as Procrustes, slain by Theseus, and states that Halcyone, daughter of Scyron's son, was thrown into the sea by her father and changed into a kingfisher.

  Halcyone is thrown into the sea by her father because of incontinence and then changed into a kingfisher.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9818-9899 confidence: high

  Ovid, Pausanias, and Homer are compared on the deaths and burial of Niobe's children; Ismenus throws himself into a Boeotian river; Niobe retires to Mount Sipylus, where a rock resembles a grieving woman, and Ovid says she is changed into a rock on a Lydian mountain.

  Niobe is said to be carried to a Lydian mountain and changed into a rock; a real rock is described as resembling a grieving woman from a distance.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9818-9899 confidence: high

  Latona, fatigued from carrying two children and parched with thirst, seeks water at a pond; countrymen prevent her from drinking and muddy the water; she punishes them by transforming them into frogs.

  The countrymen who obstruct Latona are transformed into frogs.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: medium

  Latona raises her hands to heaven and says, 'For ever may you live in that pool.'

  The countrymen’s bodies and voices are altered until they are described as new-made frogs leaping in the muddy stream.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SIXTH. / EXPLANATION. / EXPLANATION.; lines 9901-9983 confidence: high

  Latona raises her hands to heaven and says, “For ever may you live in that pool”; the wish comes to pass.

  The countrymen’s bodies and habits change into those of frogs after Latona’s curse.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: high

  Actaeon, Cadmus’s grandson, tired from hunting and heat, wanders into the cool valley of Gargaphie, Diana’s usual retreat, and sees Diana and her nymphs bathing.

  Diana transforms Actaeon into a stag after he sees her bathing, and his own hounds kill him.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: high

  Actaeon, grandson of Cadmus, wanders to Diana's cool valley of Gargaphie, surprises Diana and her nymphs bathing, is transformed into a stag, and is torn apart by his own hounds.

  Actaeon accidentally sees Diana and her nymphs bathing; Diana transforms him into a stag and his own hounds kill him.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: high

  Actaeon, grandson of Cadmus, wanders to Diana's cool valley of Gargaphie, surprises Diana and her nymphs bathing, is transformed into a stag, and is torn apart by his own hounds.

  After Actaeon is transformed into a stag, his own hounds tear him apart.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4608-4685 confidence: high

  Diana places stag horns on his sprinkled head, lengthens his neck, sharpens his ears, turns his hands and arms into feet and long legs, covers him with a spotted coat of hair, and adds fear.

  Diana changes the man's head, neck, ears, hands, arms, body covering, and voice into stag-like form while his former understanding remains.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4608-4685 confidence: high

  Diana places stag horns on his head, lengthens his neck, sharpens his ears, changes hands and arms into feet and long legs, covers him with spotted hair, and adds fear. He flees, sees his horns in the stream, cannot speak, groans, weeps with a stag's face, and retains his former understanding.

  Diana gives the man stag horns and animal limbs, covers him with spotted hair, and he becomes unable to use a human voice while retaining understanding.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4687-4786 confidence: high

  The pack pursues over rocks, cliffs, and steep crags; Actaeon flees on familiar hunting routes from his own servants and wishes to identify himself, but words fail while the air resounds with barking.

  Actaeon is unable to speak, appears in stag form, and is pursued and killed by his own hunting dogs.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4687-4786 confidence: high

  The pack pursues over rocks, cliffs, and steep crags; Actaeon flees on familiar hunting routes from his own servants and wishes to identify himself, but words fail while the air resounds with barking.

  Actaeon wishes to say his name and identify himself as master, but words fail him; he can only make a nonhuman groan and use silent looks.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4687-4786 confidence: medium

  A note says ceremonial sprinkling before transformation appears among offended goddesses in classical mythology and compares this with a transformation episode involving Beder and Queen Labè in the Arabian Nights.

  A translator note describes ceremonial sprinkling before transformation by offended goddesses and compares it with a supernatural transformation tale.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4687-4786 confidence: high

  The pack pursues over rocks, cliffs, crags, steep paths, and roadless ground, while Actaeon flees along routes where he had often pursued prey.

  Actaeon, who had often pursued along the same routes, flees from his own servants and is torn apart by his own dogs while under stag form.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4687-4786 confidence: high

  “I am Actæon, recognize your own master.” Words are wanting to his wishes; the air resounds with their barking.

  Actaeon wishes to identify himself as master, but cannot speak; his companions call his name without recognizing him.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4687-4786 confidence: medium

  The note discusses ceremonial sprinkling before transformation by offended goddesses and compares it with enchantresses in the Arabian Nights, specifically Beder under Queen Labè.

  The editorial footnote states that ceremonial sprinkling before transformation is present in the classical mythological material and compares it to another supernatural transformation episode.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8101-8206 confidence: medium

  “They were birds; and magpies that imitate everything, lamenting their fate, they stood perched on the boughs, nine in number.”

  The passage identifies the nine speaking magpies as beings recently overcome in a dispute who now increase the number of birds and lament their fate.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8101-8206 confidence: high

  The challenger's song says Typhoeus came from the lowest realms of earth, terrified the inhabitants of Heaven, and drove them in flight until Egypt and the seven-mouthed Nile received them.

  The challenger's song says Typhoeus terrifies the gods, who flee to Egypt and conceal themselves under a list of animal shapes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8101-8206 confidence: medium

  "They were birds; and magpies that imitate everything, lamenting their fate, they stood perched on the boughs, nine in number."

  Urania says the nine challengers became birds after being overcome in a dispute, and they now appear as magpies.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8101-8206 confidence: high

  The first challenger sings of divine wars, honors the Giants, says Typhoeus terrified Heaven and drove the gods to Egypt by the seven-mouthed Nile, and lists gods concealed as animal forms including a horned flock-leader, crow, he-goat, cat, cow, fish, and ibis.

  The challenger's song says Typhoeus terrifies the gods, who flee to Egypt and conceal themselves under animal shapes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8208-8226 confidence: medium

  The note refers to the story of Venus transformed into a fish to escape the Giants and says it is told at length in Fasti Book 2.

  The passage states that Venus was transformed into a fish to escape the fury of the Giants.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8208-8226 confidence: medium

  The story of Venus transformed into a fish to escape the Giants is said to be told in the second book of the Fasti.

  The footnote states that Venus was transformed into a fish to escape the fury of the Giants.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FOURTH. / EXPLANATION.; lines 6212-6279 confidence: medium

  “the daughters of Minyas are said to have been changed into bats, solely because they neglected to join in the orgies of that God” and the note suggests they may have been “secretly despatched” or “forced to fly.”

  The daughters of Minyas are said to become bats because they neglected Bacchus' orgies, while the explanation rationalizes the tale as an invented account for their absence.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FOURTH. / EXPLANATION.; lines 6212-6279 confidence: medium

  The note says Bacchus’s worship in Greece met opposition; his priests and devotees publicized miracles; the daughters of Minyas were said to become bats for neglecting his orgies, though the note rationalizes their absence as possible death or flight.

  The daughters of Minyas are said to have been changed into bats because they neglected Bacchic orgies.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FOURTH. / EXPLANATION.; lines 6212-6279 confidence: medium

  The Syrians are said to represent Dercetis as woman above and fish below, abstain from fish, offer fish, and hang gilded fish in her temple; Selden connects her story with Dagon, represented as a fish, and with the name ‘Adir Dagon.’

  Dercetis is said to be turned into a fish or represented as part woman and part fish, with associated abstention from eating fish and fish offerings.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FOURTH. / EXPLANATION.; lines 6281-6383 confidence: high

  The god enters Leucothoë’s chamber in the shape of her mother Eurynome, sees her with twelve handmaids and a spindle, kisses her as a mother, and orders the maids to withdraw.

  The Sun enters Leucothoë’s chamber changed into the shape of her mother Eurynome and uses that guise to dismiss the attendants.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FOURTH. / EXPLANATION.; lines 6281-6383 confidence: high

  The god enters the beloved chamber in the shape of Eurynome, sees Leucothoë with twelve handmaids near the threshold spinning, kisses her as a mother, and tells the maids to withdraw.

  The Sun changes into Eurynome’s shape, uses the maternal role to dismiss attendants, and gains private access to Leucothoë.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3174-3264 confidence: medium

  The heading states that Phaëton’s sisters are changed into poplars and that their tears become amber distilling from those trees.

  The Fable III heading states that Phaëton’s sisters are changed into poplars and that their tears become amber.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3174-3264 confidence: medium

  The heading states that Phaëton’s sisters are changed into poplars and that their tears become amber distilling from those trees.

  The heading says Phaëton’s sisters are changed into poplars and their tears become amber; the narrative portion in the passage shows them mourning at the tomb.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3266-3355 confidence: medium

  After four lunar cycles of lamentation, Phaëthusa’s feet stiffen, Lampetie is held by a root, another sister tears off leaves, and bark begins enclosing the sisters’ bodies while only their mouths remain free.

  The mourning sisters gradually become roots, trunks, bark, branches, and leaves, yet still call to their mother and bleed when branches are wounded.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3266-3355 confidence: medium

  Cycnus, son of Sthenelus, related to Phaëton and close in affection, leaves his Ligurian kingdom and fills the banks, the river Eridanus, and the wood with complaints.

  Cycnus mourns Phaëton, becomes a new bird, avoids the fiery heavens, and frequents pools, lakes, and streams.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3266-3355 confidence: high

  Phaëton’s sisters lament; Phaëthusa’s feet grow stiff, Lampetie is detained by a root, other sisters tear leaves instead of hair or find legs and arms becoming trunk and branches, and bark gradually encloses their bodies.

  The sisters’ grief is followed by physical transformation into rooted, bark-covered trees.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SECOND. / EXPLANATION.; lines 3266-3355 confidence: high

  Cycnus, son of Sthenelus, king of Liguria and kinsman of Phaëton, leaves his kingdom and fills the banks, Eridanus, and the wood with complaints.

  Cycnus, grieving for Phaëton, changes into a new bird with feathers, long neck, webbed toes, and a bill.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11123-11206 confidence: medium

  A potent mixture boils in a brazen cauldron; Medea adds many ingredients, including plants, stones, ocean sand, frost, owl parts, a shapeshifting wolf’s entrails, water-snake slough, stag liver, crow parts, and unnamed things.

  The potion includes entrails of a wolf described as changing its appearance from wild beast to man.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11123-11206 confidence: high

  A brazen cauldron boils with roots, seeds, flowers, juices, stones, sand, moonlit frost, owl parts, entrails of a wolf that changes into human form, water-snake slough, stag liver, and crow parts.

  The potion includes entrails of a wolf described as changing from beast form to human form.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11208-11323 confidence: medium

  Glaucus is described as a fisherman changed into a sea god after tasting a certain herb.

  The notes say Glaucus was changed from fisherman into sea god after tasting a certain herb.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11208-11323 confidence: low

  The notes discuss the screech owl or strix as linked to enchanters and assumed forms, a venomous water-snake, and long-lived stag and crow traditions.

  The notes associate the screech owl or strix with enchanters and possible assumed form, describe a venomous water-snake, and mention long-lived animals.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: high

  The passage says Arachne was reported to have hanged herself and suggests that similarity between her name, her work, the spider, and possibly the Hebrew word “arag” may have given rise to the transformation story.

  The passage mentions Arachne's transformation story and also describes ravishers or lovers being said to become a bull, eagle, lion, or other animal form.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: medium

  The passage explains divine intrigues and transformations by saying early kings or chieftains used force to obtain women, while animal emblems on their standards and ships led narrators to say they became bulls, eagles, lions, or other forms; it also notes rulers and priests using divine names.

  The explanation says rulers demanded daughters, used arms after refusal, and were later represented as becoming animals; another explanation links seduction to coins bearing animal figures.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: medium

  Arachne is described as a skilful worker in silk and wool, daughter of Idmon, credited by Pliny with inventing linen cloths and nets; the invention is also attributed to Minerva, and Arachne's hanging and alleged transformation are linked to spider associations and possible word origins.

  The passage links Arachne's textile skill, name, and employment with the spider and refers to her alleged transformation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: high

  The passage explains deities' intrigues and transformations by saying that rulers or priests used force or divine names, while standards and ships bore animal ensigns, leading narrators to say a ravisher changed into a bull, eagle, or lion.

  The passage refers to deities' intrigues and explains stories in which a ravisher is said to change into a bull, eagle, or lion to achieve his object.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: medium

  The passage explains deities' intrigues and transformations by saying that rulers or priests used force or divine names, while standards and ships bore animal ensigns, leading narrators to say a ravisher changed into a bull, eagle, or lion.

  Animal ensigns on ships or standards and animal figures on coins are said to lead to stories that a lover or ravisher took the animal form shown.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9538-9591 confidence: medium

  The note discusses the fable of Pygas changed into a crane and summarizes a source in which Œnoë/Gerane, a Pygmy princess, oppresses subjects, has Mopsus by Nicodamas, has her son seized by subjects, raises levies, and is linked by name to Greek geranos, crane.

  The note introduces a fable of Pygas being changed into a crane and then explains it through Œnoë/Gerane’s name and story.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9538-9591 confidence: high

  The Fable II synopsis says Theban matrons honor Latona, Niobe claims superiority and scorns Latona and her offspring, Apollo and Diana kill all Niobe’s children to avenge their mother, and Niobe becomes a statue.

  Niobe herself is changed into a statue after Apollo and Diana destroy her children.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9538-9591 confidence: medium

  The passage discusses the fable of Pygas changed into a crane and then summarizes an account of Œnoë/Gerane, an oppressive Pygmy princess whose subjects seized her son Mopsus and whose name was connected with the Greek word for crane.

  The passage mentions the fable of Pygas being changed into a crane and explains a related tradition in which Œnoë/Gerane gave rise to the story of such a transformation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9538-9591 confidence: medium

  The fable summary states that Theban matrons process in honor of Latona; Niobe claims superiority and shows contempt; Apollo and Diana kill Niobe's children to avenge their mother; Niobe is changed into a statue.

  Niobe is said to be changed into a statue after her children are destroyed.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9655-9741 confidence: medium

  When only the youngest remains, Niobe covers her with her body and garments and asks that one child be spared; the child is slain, and Niobe sits childless among her sons, daughters, and husband.

  After the deaths of husband and children, Niobe becomes motionless and hardens until the passage states that within her entrails it is stone.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9655-9741 confidence: medium

  Niobe sits childless among her dead sons, daughters, and husband; her hair, eyes, tongue, neck, arms, and feet become motionless, and her entrails are stone.

  After losing her husband and children, Niobe becomes hardened and immobile, and the passage states that within her entrails it is stone.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9743-9815 confidence: high

  "Still did she weep on... she dissolves; and even yet does the marble distil tears."

  The passage describes a weeping figure becoming fixed on a mountain and changing into marble that continues to shed tears.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium

  Cadmus is described as the conqueror surveying his vanquished enemy, the dragon slain by him.

  Cadmus has slain a dragon, and a voice foretells that he will be seen in dragon form; the supplied note states that this later came to pass as a serpent transformation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium

  A voice asks why the son of Agenor contemplates the dragon he has slain and says he himself will be seen in the form of a dragon.

  The voice foretells that Cadmus will be seen in dragon form; the footnote says he was later transformed into a serpent, a fate shared by Hermione.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTH.; lines 7825-7914 confidence: medium

  Perseus says he will seek assistance from an enemy, warns friends to turn away their faces, and produces the head of the Gorgon.

  Perseus uses the Gorgon head as a weapon; those who see it become stone or marble, including named attackers, an ally, and Phineus.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5870-5943 confidence: medium

  The storyteller considers tales of Dercetis in scaled form in pools, Dercetis's winged daughter in white towers, a Naiad using charms and herbs to turn young men into fish and later suffering the same, and a tree whose white fruit becomes purple through blood.

  The storyteller considers tales of Dercetis in a scaled form, Dercetis's daughter taking wings, and young men transformed into fishes, with the Naiad later suffering the same.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 5870-5943 confidence: medium

  The daughter considers stories of Dercetis in pools with scales, a winged daughter in white towers, a Naiad changing young men to fish and undergoing the same, and a tree whose white fruit became purple from blood.

  Possible stories include Dercetis changed into a scaled pool-dwelling form and a Naiad transforming young men into fish before undergoing the same fate.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6132-6209 confidence: medium

  Derceto is said to have been the mother of Semiramis through an illicit amour and, in despair, to have thrown herself into a lake near Ascalon, where she was changed into a fish.

  Derceto is said to have been changed into a fish after entering a lake, and the Naiad is also said to have been changed into a fish.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6132-6209 confidence: high

  A Naiad of the Island of the Sun is said to have changed youths into fishes; because of her cruelty she was changed into a fish by the Sun.

  The Naiad, after changing youths into fishes, is herself changed into a fish by the Sun as a consequence of cruelty.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6132-6209 confidence: medium

  The note explains that the story accounts for the deep purple or black hue of the mulberry, said previously to have been white.

  The note says the story accounts for the deep purple or black hue of the mulberry, which had previously been white.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6132-6209 confidence: high

  Derceto is said to have been mother of Semiramis by an illicit amour and, in despair, to have thrown herself into a lake near Ascalon, where she was changed into a fish.

  Derceto is said to have been changed into a fish, and the Naiad is also said to have been changed into a fish.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTH.; lines 6132-6209 confidence: medium

  A Naiad of the Island of the Sun is described as changing youths into fishes; as a consequence of her cruelty, she was herself changed into a fish by the Sun.

  The Naiad changes youths into fishes and is herself changed into a fish by the Sun as a consequence of her cruelty.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 confidence: medium

  Some mythologists report that Mercury lulled Argus to sleep; Hierax woke Argus; Mercury killed Argus with a stone and turned Hierax into a spar-hawk.

  The explanatory variant states that Mercury turns the youth Hierax into a spar-hawk.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 confidence: medium

  Some mythologists say that after Mercury lulled Argus to sleep, Hierax woke him; Mercury killed Argus with a stone and turned Hierax into a spar-hawk.

  Hierax wakes Argus and is turned by Mercury into a spar-hawk.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2999-3129 confidence: medium

  Libya is explained geographically; Dirce and Amymone are described as transformed into fountains; Ephyre/Corinth contains the bright spring Pyrene, sacred to the Muses.

  Dirce and Amymone are both said to have been transformed into fountains.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2999-3129 confidence: medium

  Dirce is described as transformed into a Bœotian fountain; Amymone as transformed into a fountain near Lerna; Ephyre/Corinth is associated with the bright spring Pyrene sacred to the Muses.

  Dirce and Amymone are each said to have been transformed into fountains.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9128-9209 confidence: medium

  Fable heading: Arachne challenges Minerva in textile skill; Minerva accepts, is enraged at being outdone, strikes Arachne with a shuttle, and transforms her into a spider after Arachne hangs herself.

  The fable heading states that Minerva transforms Arachne into a spider after Arachne’s distress.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9128-9209 confidence: high

  Pallas takes the form of an old woman, with gray hair and staff, and advises Arachne to seek mortal fame, yield to the goddess, and ask pardon.

  Pallas personates an old woman with gray hair and staff, gives advice, then casts aside the form and reveals herself.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9128-9209 confidence: medium

  The fable summary states that Arachne challenges Minerva, Minerva accepts, strikes Arachne when enraged at being outdone, Arachne hangs herself, and Minerva transforms her into a spider.

  The fable summary states that Minerva transforms Arachne into a spider.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9211-9304 confidence: high

  Pallas adds four corner precedents: Rhodope and Hæmus become mountains after taking divine names; the Pygmæan matron is changed to a crane after a contest; Antigone is changed by Juno into a bird or white crane; Cinyras weeps while embracing temple steps that had been his daughters' limbs; Pallas borders the work with olive.

  Pallas's warning scenes show earlier transformations or punishments, and Arachne is cursed and changed into a spider after the contest.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9211-9304 confidence: high

  The Mæonian Nymph depicts Europa deceived by the form of the bull, with realistic bull and sea; Europa looks toward land, cries to companions, fears the dashing waters, and draws up her timid feet.

  Arachne's web catalogs many gods in animal, human, elemental, or object forms associated with deception, seizure, impregnation, or begetting.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9211-9304 confidence: high

  The Maeonian Nymph depicts Europa deceived by the bull form, seemingly on a real sea, looking back toward land, calling to companions, fearing the waves, and drawing up her feet.

  Arachne’s web lists many gods taking animal, human, elemental, or material forms to deceive, seize, impregnate, or beget with female figures.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9211-9304 confidence: high

  Arachne ties a halter around her throat; Pallas supports her as she hangs and pronounces that she shall live but hang, with the same punishment extending to her race and posterity.

  Arachne is changed by divine action into a small-bodied spider who emits thread and continues weaving.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: high

  The Pygmy queen, called Gerane by Aelian and Pygas by others, was worshipped by her people, despised deities such as Juno and Diana, and was changed into a crane, enemy of the Pygmies.

  The Pygmy queen, Antigone, and Cinyras' daughters are punished after contempt for or rivalry with goddesses, and are changed into birds, serpents, steps, or stone.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: high

  Asterie was ravished by Jupiter as an eagle; fleeing his wrath, she was changed into a quail and afterward into stone.

  Jupiter and Neptune take forms including eagle, satyr, fire, bull, river, and ram in accounts of ravishment, seduction, or violence.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: medium

  Antigone, proud of her beautiful hair, boasted resemblance to Juno; Juno changed her hair into serpents, and the deities later transformed her into a stork.

  Juno changes Antigone's beautiful hair into serpents after Antigone boasts that she resembles Juno.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: medium

  Cinyras' beautiful daughters claimed to surpass Juno, were changed into temple steps, and Cinyras became stone while embracing the steps.

  Cinyras is changed into stone while embracing the temple steps, and Asterie is eventually changed into stone after first becoming a quail.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: low

  Cinyras' beautiful daughters claimed to surpass Juno, were changed into temple steps, and Cinyras became stone while embracing the steps.

  Cinyras is transformed into stone while embracing the temple steps into which his daughters had been changed.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: high

  Gerane or Pygas, queen of the Pigmies, was worshipped as a goddess, despised deities including Juno and Diana, and was changed by them into a crane.

  The passage repeatedly describes deities punishing pride, impiety, or boasting through transformations into a crane, serpent hair, stork, temple steps, or stone.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: high

  Asterie, daughter of Caeus and Phoebe, wife of Perses and mother of Hecate, was ravished by Jupiter as an eagle and later changed into a quail and a stone.

  Jupiter and Neptune are described as taking the forms of eagle, Satyr, fire, bull, river, and ram in encounters with women.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: medium

  Gerane or Pygas, queen of the Pigmies, was worshipped as a goddess, despised deities including Juno and Diana, and was changed by them into a crane.

  Asterie is described as ravished by Jupiter as an eagle and later changed into a quail and then stone; other women in the passage are also transformed into birds or stone-like forms.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: medium

  The prose explanation states that Jupiter carried away Europa and that Agenor commands Cadmus to bring back his sister or never return to Phoenicia.

  Jupiter takes bull form and carries away Europa, causing her father to order Cadmus's search.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: medium

  Jupiter has carried Europa away, laid aside the deceiving bull shape, revealed himself, and reached the Dictaean land.

  Europa has been carried away by Jupiter, who had taken the shape of a deceiving bull.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10354-10448 confidence: medium

  The fable headnote summarizes Progne's rescue of Philomela, the murder and serving of Itys, flight from Tereus, and transformations into swallow, nightingale, and lapwing.

  The fable headnote states that Progne, Philomela, and Tereus are changed into a swallow, a nightingale, and a lapwing after the banquet and flight.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10354-10448 confidence: medium

  Fable summary: Progne frees Philomela, brings her to Tereus's court, Progne and Philomela kill Itys, Progne serves him to Tereus, and the three main adults are transformed into birds.

  The fable summary says Progne becomes a swallow, Philomela a nightingale, and Tereus a lapwing after the banquet and flight.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10450-10501 confidence: high

  Tereus follows the daughters of Pandion with a drawn sword, and their bodies are described as supported by wings.

  The daughters of Pandion acquire wings and Tereus is changed into the bird named epops after the killing and cannibal meal.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10450-10501 confidence: high

  The Thracian follows the daughters of Pandion with a drawn sword; their bodies are supported by wings. The note identifies them as Progne and Philomela, daughters of Pandion, king of Athens.

  The daughters of Pandion are described as winged, and the Thracian is changed into the bird called epops.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: high

  Explanation of symbolic changes of Philomela, Progne, and Tereus: Tereus as lapwing, Philomela as concealed nightingale, and Progne as swallow seeking her murdered son.

  The passage explicitly treats the changes of Philomela, Progne, and Tereus into bird-forms and explains their symbolic fit to the characters.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: high

  The explanation states that the changes of Philomela, Progne, and Tereus are symbolic: lapwing for Tereus, nightingale hidden in woods for sorrow, and swallow near human dwellings for Progne’s restlessness.

  The passage explicitly describes the changes of Philomela, Progne, and Tereus into birds as symbolical depictions of character and circumstance.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: medium

  Anacreon and Apollodorus reverse Philomela and Progne’s transformations; some writers place the event at Daulis, and Pausanias reports a tomb of Tereus near Athens.

  The passage contrasts assignments of nightingale and swallow and reports a Homeric-related lament for Itylus.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1091-1191 confidence: medium

  Jupiter says Lycaon has suffered punishment and recounts descending from Olympus in human shape to survey the earth, where guilt exceeded the report.

  Jupiter says he descended from Olympus as a god in human shape and surveyed the earth, finding the report of guilt to be understated.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1091-1191 confidence: high

  Jupiter says Lycaon has been punished and explains that he descended from Olympus in human shape to survey the earth, where guilt exceeded its report.

  Jupiter says he descended from Olympus and, as a god in human shape, surveyed the earth to test reports of human guilt.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12067-12161 confidence: high

  "Jupiter, at the prayer of his son Æacus, transforms the ants that are in the hollow of an old oak into men"; these are called Myrmidons.

  The fable heading and narration state that Jupiter transforms ants from the hollow of an old oak into men who become the Myrmidons.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12067-12161 confidence: high

  In sleep, Aeacus sees the same oak and ants; they grow, rise upright, lose insect features, and take human form.

  Ants on the sacred oak are transformed into upright human forms and become the Myrmidons.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12164-12245 confidence: medium

  The explanation says Æacus’s subjects may have retreated into woods and caverns during plague; some writers describe the Myrmidons as cave-dwelling Thessalians brought by Æacus to repopulate his island; their name is linked to Greek μύρμηξ, ‘ant,’ explaining the report that Jupiter changed ants into men.

  The explanation explicitly refers to a report that Jupiter changed ants into men.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12164-12245 confidence: medium

  Some writers describe the Myrmidons as industrious cave-dwelling Thessalians brought by Aeacus to repopulate his pestilence-stricken island; the note links the ant-transformation report to the Greek word μύρμηξ, meaning ant.

  The explanation reports that Jupiter changed ants into men, while also treating the report as arising from a linguistic resemblance.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12164-12245 confidence: medium

  The fable summary states that Cephalus resists Aurora, tests Procris in disguise, reconciles with her, receives Diana’s dog and dart from her, and that the dog is turned to stone while hunting Themis’s beast.

  The dog given to Cephalus is turned into stone while hunting the ravaging beast sent by Themis.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1224-1310 confidence: high

  The fable summary says Lycaon, king of Arcadia, tests whether his guest is Jupiter by serving the body of a hostage at a feast, and the god punishes him by changing him into a wolf.

  Jupiter punishes Lycaon by changing him into a wolf after his impious test and murder of the hostage.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1224-1310 confidence: high

  Lycaon flees, howls, cannot speak, turns his desire for slaughter against sheep, becomes a wolf, and retains hoariness, violent features, bright eyes, and ferocity.

  Lycaon is changed into a wolf while retaining his violence, bright eyes, hoariness, and ferocity.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12247-12338 confidence: high

  The speaker suspects his wife's fidelity, plans to test her with bribes, and says Aurora changed his shape so he entered Athens and his house unknown.

  Aurora changes the speaker's shape, allowing him to approach his own wife unknown and test her constancy through bribes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12247-12338 confidence: medium

  The narrator returns from a goddess, fears his wife's infidelity, says Aurora encouraged the suspicion and changed his shape, and enters Athens and his house unknown.

  Aurora changes the narrator's shape, after which he enters unknown and uses artifices and bribes to test his wife's constancy.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12482-12529 confidence: medium

  The passage says the dog and monster were said to have been changed into stone; it reports Tzetzes as naming the dog Cyon, the monster or fox Alopis, and Cyon as the captain who brought Procris back from Crete.

  The story says that the dog and monster were changed into stone after the pursuit context.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12482-12529 confidence: medium

  The ravaging wild beast pursued by Procris' dog is called by some a monstrous fox; the explanation rationalizes it as a pirate or sea robber and links a shipwreck near rocks to the story that the dog and monster became stone; Tzetzes names the dog Cyon and the fox Alopis and calls Cyon a captain.

  The passage says a story arose that the dog and monster were changed into stone.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1622-1709 confidence: medium

  They go down, veil their heads, ungird their garments, and cast stones behind their footsteps as ordered.

  After the pair perform the commanded ritual acts and cast stones, the stones change form and become humans.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1815-1899 confidence: medium

  The fable heading says Apollo loves Daphne, daughter of Peneus; she flees, he pursues, she implores her father, and she becomes a laurel.

  The fable summary states that Daphne implores her father during Apollo’s pursuit and is changed into a laurel.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1815-1899 confidence: medium

  The fable summary states that Apollo loves Daphne, daughter of the river Peneus; she flees him, asks her father for aid, and is changed into a laurel.

  The fable summary states that Daphne is changed into a laurel after appealing to her father.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1901-1990 confidence: medium

  Apollo reaches Daphne's back as she weakens; looking at the waters of Peneus, she asks her father for aid if rivers have divine power, and asks Earth to swallow her or change the form by which she has pleased too much.

  Daphne asks to have her form changed or destroyed, and immediately afterward her body becomes a laurel tree.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1901-1990 confidence: medium

  She looks to the waters of Peneus and prays: “Give me, my father, thy aid,” then asks Earth to swallow or change the form by which she has pleased too much.

  The fleeing woman prays for her dangerous form to be changed and is transformed into bark, leaves, branches, roots, and a laurel canopy.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 confidence: medium

  Footnote 82 explains the greyhound-and-hare comparison for Apollo’s pursuit of Daphne and the nymph’s escape; it also says Pope imitated the passage with Lodona pursued by Pan and transformed into a river.

  In the cited Pope comparison, Lodona is pursued by Pan and transformed into a river.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 confidence: medium

  The note says Pope imitated the passage in Windsor Forest by describing the nymph Lodona pursued by Pan and transformed into a river.

  The cited imitation describes Lodona pursued by Pan and transformed into a river.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2098-2203 confidence: medium

  A learned prince called Apollo pursues Daphne to the river Peneus, where she dies; nearby laurels or the Greek meaning of Daphne as laurel are offered as foundations for the transformation fable.

  The Daphne explanation links laurels and the Greek meaning of Daphne as laurel to the story of her transformation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2225-2297 confidence: high

  The fable summary says Jupiter changed Io into a cow to hide her from Juno, Juno committed her to Argus, and Jupiter sent Mercury to put Argus into deep sleep and kill him.

  Jupiter changes Io into a cow or heifer to hide her from Juno.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2225-2297 confidence: high

  The fable summary says Jupiter changed Io into a cow to conceal her from Juno, then had to give her to Juno, who committed her to Argus's charge.

  Io, Jupiter's mistress, is changed by Jupiter into a cow or heifer to hide her from Juno.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2225-2297 confidence: high

  Io feeds on arbute leaves and bitter herbs, lies on the ground, drinks muddy streams, cannot stretch out arms to Argus, and produces lowing sounds when trying to complain.

  Io tries to complain but can only low, and she is frightened by her own voice.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2299-2386 confidence: high

  The transformed woman comes to the banks of her father Inachus, sees her new horns in the water, is terrified, and recoils from herself.

  The woman has new horns, a snow-white cow body, lowing instead of speech, and her foot-written message reveals the transformation of her body.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2299-2386 confidence: high

  Io comes to the banks of her father Inachus, sees her new horns in the water, recoils in terror, and is not recognized by the Naiads or Inachus.

  Io appears as a cow or heifer with horns and is identified as having undergone a bodily transformation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2299-2386 confidence: high

  Io follows her father and sisters, lets them touch her, licks Inachus’s hand, weeps, cannot speak, and traces letters in dust to disclose her transformed body.

  Io cannot answer in words or explain her name and misfortunes, but reveals herself through letters traced in dust.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2389-2453 confidence: medium

  The fable synopsis states that Pan loves Syrinx, pursues her when she flees, and that the Naiads change her into reeds; Pan joins the reeds into a seven-piped instrument bearing Syrinx’s name.

  A pursued nymph calls on divine sisters to change her form, and Pan thereafter finds reeds instead of Syrinx’s body.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2389-2453 confidence: medium

  Syrinx rejects Pan's suit, flees through pathless places, reaches the sandy river Ladon, is stopped by the waters, and prays to her watery sisters to change her.

  Syrinx asks the Naiads to change her when Pan pursues her, and Pan then grasps reeds instead of her body.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: high

  Jupiter entreats Juno to end Io’s punishment, swears by the Stygian waters, and once Juno is pacified Io’s former shape returns as the cow features vanish.

  Io’s cow traits vanish and she receives her former human shape, with only whiteness remaining.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: high

  Jupiter asks Juno to end Io’s punishment and swears by the Stygian waters; after Juno is pacified, Io’s cow traits vanish and she is restored to human form, retaining only whiteness.

  Io’s cow features are described as disappearing as she receives her former human shape.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: high

  The fable summary says Nyctimene’s criminal passion for her father Nycteus is punished by the Gods transforming her into an owl; it also announces Apollo’s arrow-wounding of Coronis after the raven reports her infidelity.

  The Gods punish Nyctimene’s incest by transforming her into an owl.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: medium

  Nyctimene “defiled the bed of her father”; as a bird, she avoids human gaze and light and “conceals her shame in the darkness.”

  Nyctimene as a bird avoids human gaze and light, hides in darkness, and is expelled from the sky by all the birds.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: high

  Nyctimene defiled her father's bed; the gods punish her incest by transforming her into an owl; she avoids human gaze and light, conceals her shame in darkness, and is expelled from the sky by all birds.

  The gods punish Nyctimene's incest by transforming her into an owl, after which she avoids light and human sight.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: high

  Explanatory note: no historical basis is known for Coronis as crow or the raven’s color change; later writers made Æsculapius born from a bird egg in serpent form and worshipped as a serpent.

  The passage includes Coronis and the raven as transformed figures, Ocyrrhoë transformed into a mare after prophetic speech, and Battus changed into a touchstone for treachery.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: high

  Ocyrrhoe sighs and says the Fates prevent her, her voice is precluded, and her arts have brought divine wrath on her; she wishes she had not known the future.

  Ocyrrhoe's human form, voice, hands, hair, and body change into those of a mare after divine wrath is linked to her prophetic arts.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: high

  The fable summary says Mercury stole Apollo's oxen, bribed Battus to keep silent, mistrusted him, assumed another shape, tempted him with presents, corrupted him, and changed him into a touchstone for treachery.

  The fable summary says Mercury bribes Battus to keep silent, assumes another shape to test him, corrupts him, and changes him into a touchstone.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3870-3916 confidence: high

  Mercury pretends to leave, returns after changing form and voice, asks the countryman about cows passing that way, and offers a female with its bull as reward.

  Mercury pretends to leave, returns with changed form and voice, and questions the old man about the theft.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3870-3916 confidence: high

  The son of Jupiter feigns departure, returns with changed form and voice, asks about cows passing that way, and offers a female with its bull as reward for speaking about the theft.

  Mercury changes form and voice to retest the same man about the hidden herds.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 confidence: high

  The Centaurs are described as fabulous monsters, half men and half horses, possibly the first horsemen in Thessaly and nearby regions.

  The passage describes Centaurs as half men and half horses and refers to Ocyrrhoë’s transformation into a mare.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 confidence: medium

  The explanation says Ocyrrhoë’s transformation into a mare may have been based on riding and horse-management skills learned from her father, and on horsemen being taken for half-man half-horse monsters.

  The passage refers to the story that Ocyrrhoë, daughter of a Centaur, was transformed into a mare.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4054-4143 confidence: low

  Aglauros cannot rise; her joints stiffen, chill and pallor spread, breath and voice fail, and she becomes a hard, bloodless stone statue stained by her mind.

  Aglauros undergoes a bodily metamorphosis into stone.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4146-4217 confidence: high

  The fable heading states that Jupiter assumes the shape of a bull, carries off Europa, and swims with her on his back to Crete.

  Jupiter lays aside divine majesty and assumes the appearance of a bull.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4146-4217 confidence: high

  The bull is described as snow-colored, muscular, with small transparent horns, and with no threatening forehead or formidable eye.

  The bull is described as beautiful, snow-white, peaceful, and non-threatening, which leads Europa to approach, touch, garland, and mount it.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4146-4217 confidence: high

  Jupiter, the father and ruler of the gods, 'assumes the appearance of a bull'; the bull is snow-colored, peaceful, and not threatening.

  Jupiter assumes the appearance of a bull while pursuing Europa.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4146-4217 confidence: high

  After the grandson of Atlas returns to the skies, his father commands him to go to the Sidonian region and drive the king's mountain-fed herd toward the sea-shore.

  Jupiter conceals the cause of his love, appears as a gentle bull, and gains Europa's trust through the disguise.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4220-4258 confidence: medium

  The ship probably had "the form of a bull for its figure-head," leading narrators to say Jupiter "concealed himself under the shape of that animal."

  The passage says later narrators reported that Jupiter concealed himself under the shape of a bull to carry off Europa.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4220-4258 confidence: medium

  The ship is said probably to have had a bull-shaped figurehead, giving rise to the story that Jupiter concealed himself in the shape of a bull to carry off Europa.

  The note reports that narrators said Jupiter concealed himself under the shape of a bull to carry off Europa.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

  Jupiter and Juno dispute sexual pleasure and consult Tiresias, who had changed sex after striking coupling serpents and later returned to male by striking the same snakes; Tiresias confirms Jove's words.

  Tiresias changes from man to woman after striking coupling serpents, lives as a woman for seven autumns, and changes back after striking the same snakes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

  Jupiter and Juno dispute about sexual pleasure and consult Tiresias, who had been transformed from man to woman and back after striking mating serpents. Tiresias sides with Jupiter, and Juno blinds him.

  Tiresias changes sex after striking mating serpents and changes back after striking them again.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5137-5218 confidence: medium

  Rejected, Echo hides in the woods, covers her blushing face with green leaves, lives in lonely caves, and her body is wasted by care.

  Echo’s body wastes away until her voice remains and her bones take the form of stones.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5137-5218 confidence: medium

  Rejected, Echo hides in the woods, covers her face with green leaves, lives in lonely caves, and wastes away until voice and bones alone are left.

  Echo’s body wastes away, her voice remains, and her bones are said to become stones.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5221-5284 confidence: medium

  The passage says natural philosophy is a more reasonable explanation of Echo than history; poets invented a fable in which Echo is daughter of Air and Tongue and Pan loves her, perhaps representing someone investigating the cause of the phenomenon.

  The Echo explanation reports a Nymph changed into a voice as a way to account for the phenomenon of echo.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5221-5284 confidence: medium

  The Fable VII heading states that Narcissus falls in love with his own shadow in a fountain, pines to death, and is changed by the gods into a flower bearing his name.

  The fable heading states that Narcissus pines to death and that the gods change him into a flower bearing his name.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5378-5452 confidence: high

  Fable VIII summary: Pentheus ridicules Tiresias, forbids worship of Bacchus, orders his capture; Bacchus appears under the form of Acœtes, recounts wonders, and Pentheus later goes to Mount Cithæron where his mother and Bacchantes tear him apart.

  The Fable VIII summary says Bacchus suffers capture under the form of Acœtes, one of his companions.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5378-5452 confidence: medium

  The Fable VIII summary says Pentheus ridicules Tiresias, forbids Bacchus’s worship, commands Bacchus’s capture, hears Bacchus under the form of Acœtes, goes to Mount Cithæron to disturb the rites, and is torn apart by his mother and the Bacchantes.

  The fable summary says Bacchus, under the form of Acœtes, endures capture or indignity before Pentheus.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5506-5562 confidence: medium

  Opheltes, the chief mate, leads along the shore a beautiful boy found in lonely fields as a supposed prize; the boy is heavy with wine and sleep.

  The boy is first described as beautiful and wine-heavy, Acœtes says a deity is in the body, and the narrator later identifies him as Bacchus/Liber.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5564-5654 confidence: high

  The sailors deceitfully swear by the ocean and deities, press Acœtes to steer left away from Naxos, and Æthalion takes the helm when Acœtes withdraws from their wickedness.

  The sailors deceive the God about the destination, the ship is halted amid divine signs, and the sailors are changed into aquatic forms.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5564-5654 confidence: high

  The sailors swear deceitfully, tell Acœtes to sail, then urge him away from Naxos; Acœtes refuses the helm, and Æthalion takes over and steers another course.

  The sailors deceive the divine passenger, the ship is immobilized amid Bacchic signs, and the sailors are transformed into finned or scaled sea creatures.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5762-5793 confidence: medium

  Hyginus says Bacchus changed oars into thyrsi, sails into grape clusters, and rigging into ivy branches.

  The footnote says Bacchus changes oars, sails, and rigging into thyrsi, grapes, and ivy branches.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5762-5793 confidence: medium

  Footnote 94 says Hyginus reports that Bacchus changed oars into thyrsi, sails into grape clusters, and rigging into ivy branches.

  The note reports that Bacchus changes ship equipment into thyrsi, grapes, and ivy, while a Homeric hymn describes the ship as filled with wine and vegetation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: low

  Bochart explains the mariners' transformation story as based on Etrurian merchants whose vessel had a dolphin or porpoise-like prow, who were probably shipwrecked near Bacchus-sacred Naxos, and whose destruction was reported as punishment for impiety.

  The passage refers to the story of the transformation of the mariners and connects it to a dolphin or porpoise figure on a ship's prow.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

  Daphnis the shepherd is said to have been turned into stone; the explanation treats it as an allegory of insensibility and names Thalia as the offended Nymph.

  Several explanatory notices describe named figures transformed into stone, adamant, or flowers.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high

  Scython’s reported sex change is explained through Thrace losing a masculine name, Scython, for a feminine name derived from the sorceress Thracia.

  Scython is reported as changing sex, and the Salmacis-Hermaphroditus summary states that two figures become one body retaining different sexes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

  Daphnis the shepherd is said to have been turned into stone, probably as an allegory of insensibility; Thalia is the affronted Nymph.

  Daphnis is turned into stone and Celmus into adamant.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

  Scython’s sex change is explained as possibly based on Thrace changing from the masculine name Scython to the feminine Thracia.

  Scython is said to have changed sex, and the Salmacis-Hermaphroditus summary announces one body retaining different sexes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: medium

  Crocus and Smilax are given as either a chaste married couple changed into flowers or as a youth and Nymph transformed after rejected advances.

  Crocus and Smilax are said to have been transformed into flowers in both versions of the explanation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high

  The fable summary says Salmacis loves Hermaphroditus, is rejected, seizes him while he bathes, and the two become one body with different sexes.

  The fable summary says Salmacis and Hermaphroditus become one body while retaining different sexes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6635-6709 confidence: medium

  Hermaphroditus sees that the waters have made him half male, prays to his father and mother that men entering the streams become half men, and the parents assent by tainting the fountain with ambiguous drugs.

  Hermaphroditus descends into the waters as a man, sees that they have made him half male, and his parents alter the fountain so future male entrants are changed by its touch.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6635-6709 confidence: medium

  Hermaphroditus says the waters made him half male and asks his father and mother that any man entering them leave half a man; both parents assent and taint the fountain with ambiguous drugs.

  Hermaphroditus says the waters made him half male and asks that future men entering the stream be similarly changed; his parents taint the fountain.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: medium

  The explanation identifies a fountain in Caria near Halicarnassus and links its reputation to displaced barbarians meeting Greek colonists there for water, becoming polished and later corrupted by Greek luxury, hence the belief that the fountain changed men into women.

  The explanation describes a fountain reputed to change men into women and offers social, chemical, and local-event explanations for that reputation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: high

  The fable heading states that Bacchus punishes the daughters of Minyas for contempt of his worship by changing them into bats and their work into ivy and vine leaves.

  Bacchus punishes the daughters of Minyas for contempt of his worship by changing them into bats and their work into ivy and vine; Juno also cites Bacchus’ transformations and wing-covering punishment.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: medium

  The fable synopsis says Tisiphone, sent by Juno, maddens Athamas; he kills Learchus and pursues Ino, who leaps into the sea with Melicerta; Neptune, at Venus’ intercession, changes them into sea deities, and Ino’s attendants become stone or birds.

  The synopsis says Ino leaps from a rock into the sea with Melicerta and that Neptune changes them into sea deities at Venus’ intercession.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: medium

  A fountain in Caria near Halicarnassus is described as a place where displaced barbarians met Greek colonists; their intercourse is said to have polished and later corrupted the men, giving the fountain a reputation for changing men into women.

  The explanatory section says the Carian fountain had the reputation of changing men into women and offers possible naturalistic explanations for that reputation.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: high

  The fable heading states that Bacchus punishes the daughters of Minyas for contempt of his worship by changing them into bats and their work into ivy and vine leaves.

  Bacchus is said to punish the daughters of Minyas for contempt of his worship by transforming them and their work.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: high

  While hiding, the sisters grow membranes and light wings, lose their former shape, produce small squeaking complaints, frequent houses rather than woods, avoid light, fly by night, and are named from evening/night.

  The sisters acquire membranous wings, squeaking voices, house-haunting habits, light-aversion, and night flight, and the note connects their name with evening or night.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6752-6853 confidence: medium

  The Fable VII summary says Tisiphone, sent by Juno, causes Athamas’ madness; Athamas kills Learchus, pursues Ino, Ino leaps into the sea with Melicerta, Neptune changes them into sea deities at Venus’ request, and attendants become stone or birds.

  The summary states that Neptune, after Venus’ intercession, changes Ino and Melicerta into sea deities after Ino leaps into the sea with the child.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 confidence: high

  Neptune grants the request, removes mortality, gives majesty, changes name and shape, and calls Palæmon a divinity with his mother Leucothoë.

  Neptune changes the names and shapes of Ino and her burden, while Juno causes attendants to become rocks or birds.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 confidence: medium

  A wave-hollowed rock hangs over the sea; Ino climbs it and casts herself and her burden into the deep, making the water white with foam.

  Ino and her burden enter the sea in an apparent death scene, after which Neptune removes their mortality and changes their names and shapes into divine identities.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 confidence: high

  Sidonian attendants trace the footprints to the rock edge, think death certain, lament Cadmus's house, and blame the goddess as unjust and severe.

  Juno answers reproach by transforming attendants into rock-like memorials fixed in their gestures.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 confidence: high

  Juno says she will make the attendants memorials of her displeasure; one cannot leap after the queen and sticks to the rock, others harden in gestures of mourning, and some become birds skimming the waves.

  Some of the Sidonian attendants become birds that skim over the waves.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: high

  Cadmus becomes serpentlike: scales grow, legs join and taper, his tongue divides, and his attempted speech becomes hissing.

  Cadmus changes bodily into a serpent, Hermione asks for and receives a similar serpent form, and the two remain gentle and remember their former selves.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: medium

  Ovid’s statement that Ino’s attendants became birds and rocks is explained as a poetic method for saying some escaped while others perished.

  The explanation interprets Ovid’s transformation of Ino’s attendants into birds and rocks as a poetic way of saying some escaped and some perished.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: high

  Cadmus recalls the disasters of his house, asks whether the dragon he killed and whose teeth he sowed was sacred, prays to become a serpent if the gods avenge it, and begins changing into a serpent with scales, speckled body, and merged legs.

  Cadmus undergoes detailed bodily transformation into a serpent, and Hermione is also turned into a serpent.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7081-7175 confidence: medium

  The fable heading and opening state that Cadmus's family misfortunes force him to leave Thebes with Hermione and reach Illyria, where they will be changed into serpents.

  Cadmus and Hermione leave Thebes together, and Hermione asks to be transformed into the same serpent form as Cadmus; they depart as paired serpents.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: medium

  The commentary links Phoenician naming and the word ‘Chiva’ for serpent to Greek reports that Cadmus and his wife were serpents, with the transformation later placed at the end of life.

  The commentary says Greeks reported Cadmus and Hermione as serpents and that a transformation may have been placed at the end of Cadmus’s life.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: high

  The fable summary says Perseus, son of Jupiter and Danaë, kills Medusa, carries her head into Africa, where its blood produces serpents; Atlas fears an oracle about his golden fruit and is changed into a mountain when Perseus shows him the Gorgon’s head.

  Perseus shows the Gorgon’s head to Atlas and changes him into a mountain.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: high

  Cadmus is driven from Thebes after a conspiracy; Pentheus assumes the crown; Cadmus and Hermione retire to Illyria. The explanation says a story later arose that they were serpents and links it to the names ‘Achivi’ and ‘Chiva.’

  The explanation says Cadmus and Hermione were reported after death to be serpents and links this to names and to Illyrians called serpents or basilisks.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7243 confidence: medium

  Fable IX summary: Perseus, son of Jupiter and Danaë, kills Medusa and carries her head into Africa; its blood produces serpents; Atlas fears an oracle about golden fruit and is transformed into a mountain when Perseus shows him the Gorgon's head.

  Perseus uses the Gorgon's head on Atlas after Atlas violently refuses him, and Atlas is changed into a mountain.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: high

  Atlas becomes a mountain: beard and hair become woods, shoulders and hands become ridges, head becomes the summit, and bones become stones.

  Atlas becomes a mountain of immense height, and the whole heaven with stars rests upon him.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: high

  Perseus, weaker than Atlas, says his friendship has little value and, turning his own face away, exposes Medusa's horrible features on his left side.

  Perseus exposes Medusa's features, after which Atlas's body changes into mountain, woods, ridges, summit, and stone.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7298-7393 confidence: medium

  Danaë is confined after Acrisius hears a prophecy about her child; Jupiter is said to seduce her as a shower of gold, while a rationalizing account says Prœtus bribed guards with gold; Danaë bears Perseus, and mother and child are exposed in a boat, reach Seriphus, and are received by Polydectes.

  The passage states that Jupiter seduced Danaë in the form of a shower of gold.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: medium

  The explanation summarizes Perseus after Atlas’s transformation into a mountain, Andromeda exposed to a monster, the monster’s death, the Gorgon’s head causing coral, thanksgiving, marriage, and the later Medusa/Minerva account.

  The explanation mentions Atlas changed into a mountain, seaweed and plants changed into coral by contact with the Gorgon’s head, and Medusa’s hair changed into serpents by Minerva.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: medium

  Introductory explanation: Perseus changes Atlas into a mountain, finds Andromeda exposed to a monster, kills it, hides the Gorgon’s head beneath seaweed and plants that become coral, thanks the gods, marries Andromeda, and tells of Medusa’s death and serpent hair.

  The explanation states that seaweed and plants covering the Gorgon’s head are immediately turned into coral.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: medium

  Introductory explanation: Perseus changes Atlas into a mountain, finds Andromeda exposed to a monster, kills it, hides the Gorgon’s head beneath seaweed and plants that become coral, thanks the gods, marries Andromeda, and tells of Medusa’s death and serpent hair.

  The explanation states that Atlas is changed into a mountain after Perseus’s victory over him.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: high

  At the Gorgon abodes, Perseus sees men and beasts turned to stone by Medusa's sight, views Medusa in the brass reflection of his shield, and cuts off her head while she and her serpents sleep.

  Medusa's sight turns men and beasts into stone, while Perseus views her only in the reflection of his brass shield and cuts off her head while she sleeps.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: high

  Asked why only Medusa had snake hair, Perseus says she was famed for beauty and hair; Neptune deflowered her in Minerva's temple, and Minerva changed the Gorgon's hair into snakes and bears those snakes on her breast.

  Minerva changes Medusa's hair into hideous snakes after Neptune deflowers Medusa in Minerva's temple.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

  Perseus lays Medusa's face on sea leaves and weeds; the fresh weeds absorb the monster's poison and harden; sea nymphs repeat the process, and coral is explained as plant in the sea and stone outside it.

  Sea weeds absorb Medusa's poison and harden, with coral described as plantlike in the sea and stone outside it.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

  Asked why Medusa alone had snakes in her hair, Perseus says she had been famed for beauty and hair, and that the sovereign of the sea deflowered her in Minerva's temple.

  Minerva changes Medusa's hair into snakes after the violation in Minerva's temple, so the produced snakes may terrify foes.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: low

  The story of Stellio’s transformation into a newt is said possibly to be only the poet’s fancy.

  The passage mentions Stellio’s transformation into a newt.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: low

  The transformation of Stellio into a newt may have no foundation except the poet’s fancy.

  The passage mentions Stellio’s transformation into a newt.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: medium

  Introductory summary: Ascalaphus reports Proserpine ate pomegranate seeds; Proserpine changes the informer into an owl; the Sirens receive wings from the Gods to search for Proserpine.

  Cyane has been transformed and cannot speak; Ascalaphus is changed into an owl.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8626-8716 confidence: medium

  The explanatory heading summarizes Ceres’s search, Arethusa’s information, Jupiter’s condition for return, Proserpine’s pomegranate seeds, Ascalaphus’s owl transformation, the Sirens’ wings, and the six-month division between earth and the Infernal Regions.

  Cyane has been transformed and cannot speak; the heading also reports Proserpine changing Ascalaphus into an owl and the Gods giving wings to the Sirens.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

  Ascalaphus alone sees the eating; he is said to be born of Orphne, a Nymph of Avernus, to Acheron in dusky caves, and he prevents return by his discovery.

  Ascalaphus' discovery prevents return, and the Queen of Erebus changes him into an owl described as an omen of woe.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

  The daughters of Achelous have bird feathers and feet with maiden faces; after searching for Proserpine in vain they wished for wings over the waves, and the gods granted this while preserving their human voices.

  The daughters of Achelous, after searching for Proserpine, wish for wings over the waves; the gods grant feathers and bird feet while preserving human faces and voices.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: medium

  The daughters of Achelous have bird feathers and feet with maiden faces; after searching for Proserpine in vain they wished for wings over the waves, and the gods granted this while preserving their human voices.

  The daughters of Achelous have bird feet and feathers but keep virgin countenance and human voice so their speech and song are not lost.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

  Ascalaphus alone sees the act and, by revealing it, cruelly prevents her return.

  Ascalaphus reveals what he saw and is punished by being transformed into an owl.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8718-8819 confidence: high

  The daughters of Acheloüs are described as having feathers and bird feet but maiden faces, and as having been Proserpine’s companions while she gathered spring flowers.

  The daughters of Acheloüs receive feathers, bird feet, and wings while retaining maiden faces and human voices.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: medium

  Ascalaphus is described as Pluto’s courtier who advised Proserpine’s abduction and obstructed Ceres; the explanation gives accounts of his destruction, stone punishment, mine death, owl transformation, and lizard transformation.

  Ascalaphus is associated with obstructing Ceres and with variant punishments or transformations into owl or lizard.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: high

  The explanation says Cyane reproached Pluto and was changed into a fountain, and relates the story to a stream near Syracuse that may have impeded passage.

  Cyane is said to be changed into a fountain after reproaching Pluto, and Arethusa’s story is introduced as ending with Diana changing her into a fountain.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: medium

  The explanation says Ovid likely made the Sirens ask the Gods to change them into birds to seek Proserpine, based on a tradition that they equipped a sailing ship to search for her.

  The Sirens ask the Gods to change them into birds so they can seek Proserpine; the explanation relates this to a journey by ship in search of her.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: high

  Ascalaphus is described as Pluto’s courtier and adviser, an opponent of Ceres’s efforts, and a figure connected with pomegranate seeds, mines, a stone, owl transformation, and lizard transformation variants.

  Ascalaphus, Cyane, the Sirens, and Arethusa are all linked to transformations, including owl, lizard, fountain, and bird forms.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8821-8910 confidence: high

  Cyane reproaches Pluto over his treatment of Proserpine and is said to be changed into a fountain; the explanation links the story to a stream near Syracuse.

  Arethusa is introduced as pursued by Alpheus and changed by Diana into a fountain; Cyane is also described as changed into a fountain after confronting Pluto.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8912-8988 confidence: high

  Arethusa flees naked because her garments are across the stream; Alpheus pursues, and the chase is compared to doves fleeing a hawk.

  Arethusa flees Alpheus, is concealed, and changes into a stream; Alpheus also changes into his own waters.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8912-8988 confidence: high

  Besieged within the cloud, Arethusa sweats cold and blue drops, water forms wherever she moves, drops trickle from her hair, and she is changed into a stream; Alpheus recognizes the waters and changes from mortal shape into his own waters to mingle with her.

  Arethusa is physically changed into a stream, and Alpheus changes from an assumed mortal shape into his own waters.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: high

  Lyncus envies Triptolemus, receives him hospitably, attacks him with a sword while he sleeps, and is changed by Ceres into a lynx.

  Lyncus envies Triptolemus, attempts to kill him to claim the benefit, and is transformed by Ceres into a lynx.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: high

  After the Muse's learned song, the Nymphs judge the Heliconian goddesses victorious; the defeated sisters abuse them and are warned that punishment will follow.

  After losing the contest and adding abuse to their fault, the Emathian sisters grow feathers and beaks and become magpies while retaining their talkativeness.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: high

  Lyncus envies Triptolemus, hosts him, attacks him with a sword while he sleeps, and is changed by Ceres into a lynx; Triptolemus is sent again through the air with the sacred chariot team.

  Ceres transforms Lyncus into a lynx after his envious attempted murder of Triptolemus.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: high

  After the learned song, the Nymphs unanimously judge the goddesses of Helicon victorious; the defeated sisters respond with abuse and are warned of punishment before feathers and beaks appear.

  The defeated Emathian sisters abuse the victors and are transformed into magpies while retaining talkativeness.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 confidence: high

  Triptolemus's travel dangers are said to explain Lyncus's transformation into a lynx; winged dragons are explained by a Phoenician word or by a ship called a flying dragon because of its dragon prow figure.

  Lyncus's cruelty causes him to be changed into a lynx.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 confidence: high

  Triptolemus' voyage and travel dangers are proposed as the origin of Lyncus' story, in which Lyncus' cruelty caused him to be changed into a lynx.

  Lyncus' cruelty is said to cause his change into a lynx.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: high

  Actaeon, Cadmus’s grandson, is changed into a stag and torn apart by his own hounds.

  Actaeon is changed into a stag and torn to pieces by his own hounds.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium

  Juno rejoices in Actaeon’s fate, hates Semele and Agenor’s house, assumes Beroe’s form, contrives Semele’s destruction by Jupiter’s lightning, and Bacchus survives from his mother’s womb and is raised on earth.

  Juno assumes the form of Beroe and contrives Semele’s destruction.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: high

  Tiresias’s first prediction is fulfilled in Narcissus, who rejects females including Echo, who has become a sound, and who wastes away from love for himself and becomes a flower.

  Narcissus pines away with love for himself and becomes a flower bearing his name.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: high

  Tiresias’s first prediction is fulfilled in Narcissus, who rejects females including Echo, who has become a sound, and who wastes away from love for himself and becomes a flower.

  Echo is described as transformed into a sound.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: high

  Pentheus derides the prophet, receives a prediction of his fate, encounters Bacchus in disguise during the orgies, hears of Etrurian sailors changed into dolphins, and has Bacchus imprisoned.

  Bacchus relates the story of Etrurian sailors transformed into dolphins.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium

  Actaeon, Cadmus’s grandson, is changed into a stag and torn apart by his own hounds; Juno takes pleasure in this.

  Actaeon is changed into a stag and torn apart by his own hounds.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium

  Juno hates Semele and Agenor’s house, assumes Beroe’s form, contrives Semele’s destruction by Jupiter’s lightning, and Bacchus is saved alive from his mother’s womb and raised on earth.

  Juno hates Semele, assumes Beroe’s form, and contrives Semele’s destruction by Jupiter’s lightning.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium

  Tiresias’s first prediction is fulfilled in Narcissus, who rejects females including Echo, loves himself, pines away, and becomes a flower; Echo has become a sound.

  Echo has been transformed into a sound.

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• The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium

  Pentheus derides the prophet; Bacchus appears in disguise, recounts sailors changed into dolphins, is imprisoned, and Pentheus is torn apart by Bacchanals, after which Bacchus’s rites receive respect.

  Bacchus tells of Etrurian sailors transformed into dolphins.

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• The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: high

  Phaëton's sisters and Cyenus lament him; the sisters are changed into trees, and Cyenus into a swan.

  Figures are changed into trees, a swan, a bear, an owl, a mare, a touchstone, and a rock; birds also change colour.

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• The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: medium

  Jupiter visits earth to repair conflagration damage, sees Calisto, assumes Diana's form, and debauches her.

  Jupiter assumes Diana's form before debauching Calisto and later assumes bull form to carry Europa over the sea; Mercury also debauches Herse.

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• The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: high

  Epaphus challenges Phaëton's claim that Phœbus is his father; Phaëton asks to guide the Sun's chariot for a day; the earth burns, Æthiopians are darkened by heat, Jupiter strikes him, and his sisters and Cyenus are transformed while lamenting.

  Multiple figures are changed into trees, birds, a bear, a mare, a touchstone, and a rock in response to events such as mourning, betrayal, envy, and divine anger.

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• The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: high

  Jupiter visits earth to repair fire damage, sees Calisto, assumes Diana's form and debauches her; Juno changes Calisto into a bear; Arcas is about to shoot her, and Jupiter places both among the constellations.

  Jupiter assumes Diana's form before debauching Calisto and later assumes bull form to carry Europa over the sea; Mercury also debauches Herse.

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• The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: medium

  The laurel does not yet exist; Daphne is changed into it while fleeing from Phœbus.

  Daphne is changed into the laurel while fleeing from Phœbus.

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• The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

  Jupiter has ravished Io and changed her into a cow; Juno entrusts Io to Argus.

  Io is changed into a cow by Jupiter and later recovers human shape.

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• The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

  Mercury relates Syrinx's transformation into reeds, slays Argus, and Juno places Argus's eyes in the peacock's tail.

  Mercury recounts the transformation of the Nymph Syrinx into reeds.

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• The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

  The blood-born race becomes impious; Jupiter transforms Lycaon into a wolf and destroys humans and animals by deluge, except for Deucalion and Pyrrha, who renew humanity by throwing stones after the waters abate.

  Lycaon becomes a wolf, Io becomes a cow and later human again, Daphne becomes a laurel, and Syrinx becomes reeds.

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• The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: high

  Daphne is changed into a laurel while fleeing Phoebus; other rivers visit her father Peneus, while Inachus is absent because he grieves for Io.

  Daphne is changed into a laurel while fleeing Phoebus.

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• The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: medium

  Jupiter ravishes Io and changes her into a cow; Juno entrusts her to Argus; Mercury relates Syrinx's transformation into reeds, kills Argus, and Juno places Argus's eyes in the peacock's tail.

  Io is described as ravished by Jupiter and then changed by him into a cow.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  At Aulis the Greeks see a serpent changed into stone and prepare to sacrifice Iphigenia to Diana, but a hind is substituted for her.

  At Aulis the Greeks see a serpent changed into stone.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  At the first onset Achilles dashes Cygnus against a stone; Neptune changes Cygnus into a swan, and Cygnus had been vulnerable by no weapon.

  Cygnus is vulnerable by no weapon and changed into a swan after Achilles dashes him against a stone; Cæneus is also invulnerable and transformed into a bird after burial under trees.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  At a banquet of chiefs, Nestor recalls Cæneus, who was invulnerable, changed from woman to man, buried under a heap of trees, and transformed into a bird.

  Cæneus had been changed from a woman into a man.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  At the first onset Achilles dashes Cygnus against a stone; Neptune changes Cygnus into a swan, and Cygnus had been vulnerable by no weapon.

  Cygnus becomes a swan, Cæneus becomes a bird, and Periclymenus becomes an eagle.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  At Aulis, the Greeks see a serpent changed into stone and prepare to sacrifice Iphigenia to Diana, but a hind is substituted.

  The Greeks see a serpent changed into stone at Aulis.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  At the first onset, Achilles dashes Cygnus against a stone; Neptune changes Cygnus into a swan, and Cygnus had been vulnerable by no weapon.

  Cygnus is invulnerable by weapons and is changed by Neptune into a swan; Cæneus is also invulnerable and is transformed into a bird.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK IX. / BOOK X. / BOOK XI. / BOOK XII.; lines 336-354 confidence: high

  At the chiefs' banquet, Nestor recalls Cæneus, who was invulnerable, changed from a woman into a man, buried under a heap of trees, and transformed into a bird; Cæneus was one of the Lapithæ in the battle with the Centaurs, where Nestor was present.

  Cæneus is described as having been changed from a woman into a man.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1211-1328 confidence: high

  The sisters beat their breasts, embrace and kiss the body and bier, hold the gathered ashes to their breasts, lie around the tomb, kiss the name cut in stone, and pour tears on it.

  The sisters perform intense mourning and are then altered with wings and horny mouths and sent through the air.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1211-1328 confidence: medium

  The daughter of Latona, excepting Gorge and the daughter-in-law of Alcmena, gives the sisters wings springing from their bodies, long wings over their arms, horny mouths, and sends them transformed through the air.

  The daughter of Latona, after the calamities of the house of Parthaon, transforms most of the sisters bodily and sends them through the air.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1211-1328 confidence: high

  The sisters beat their breasts, embrace and kiss the body and bier, press the gathered ashes to their breasts, lie around the tomb, kiss the inscribed name, and pour tears on it.

  The sisters who perform mourning rites are bodily changed with wings and horny mouths and sent through the air.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 899-983 confidence: high

  Diana, offended by Oeneus’s neglect, sends a boar; Meleager hunts and kills it, gives its head to Atalanta, kills uncles who contest the trophy, and dies when Althaea burns the Fate-given torch tied to his life; his sisters are changed into birds.

  Diana changes Meleager’s sisters into birds while they mourn over his body.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 899-983 confidence: medium

  The fable summary states that Diana, offended by Oeneus' neglect, sends a boar; Meleager leads the chase, kills it, gives its head to Atalanta, kills his uncles over the trophy, dies when Althaea burns the fate-linked torch, and his sisters are changed into birds.

  Meleager's sisters mourn over his body until Diana changes them into birds.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 985-1065 confidence: medium

  A roster of heroes is present, including Jason, Theseus, Telamon, Peleus, Nestor, Cæneus, and the sons of Tyndarus. Atalanta is described with robe buckle, knotted hair, weapons keeper, and bow. Meleager sees her, sighs, and speaks of the happiness of her future husband.

  Cæneus appears in the roster of heroes and is described as now no longer a woman.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 985-1065 confidence: low

  A catalogue lists many heroes present for the hunt, including the sons of Tyndarus, Jason, Theseus and Pirithoüs, Caeneus now no longer a woman, Telamon, Peleus, Nestor, and Atalanta.

  Caeneus is included among the heroes and described as now no longer a woman.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 confidence: high

  The fable summary states that Apollo and Neptune build Troy's walls for Laomedon, who refuses payment; Neptune punishes him by inundation, the king's daughter is exposed to a sea monster, Hercules rescues her and is also defrauded, then sacks Troy and gives Hesione to Telamon.

  Apollo and Neptune assume mortal form and build Troy's walls for Laomedon after a gold payment is agreed upon.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6157-6253 confidence: high

  Apollo reaches Laomedon’s plains; with Neptune he assumes mortal form and builds Troy’s walls for the Phrygian king after a sum of gold is agreed for the defenses.

  Apollo and Neptune assume mortal form and build Troy’s walls for an agreed payment.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13102-13196 confidence: medium

  Romans seek Egeria in the grove of Aricia, find a fountain, circulate a transformation story, and St. Augustin links Numa’s use of the waters to hydromancy.

  The Romans find only a fountain where they sought Egeria and circulate a story of the nymph’s transformation.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 confidence: medium

  Romulus' spear, thrown from Mount Aventine toward the Capitol, sticks in the ground and becomes a leafy tree; this prodigy is taken as a presage of Rome's greatness, and the Republic is said to flourish while the tree stands.

  Romulus' spear becomes a leafy tree, and the prodigy is treated as a presage of Rome's greatness and the Republic's flourishing.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 confidence: high

  In sleep, the saving god appears before a Roman's couch, holding a rustic staff and stroking his beard; he says he will come, leave his statues, and be changed into the serpent coiled around his staff, but in greater size.

  The god says he will be changed into the serpent around his staff and then appears in the temple as a larger, golden, crested serpent.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 confidence: high

  In sleep, the saving god appears by a Roman's couch, holding a rustic staff, and tells him to observe the serpent around it because he will be changed into that larger form.

  The god appears in sleep, identifies the serpent on his staff, and says he will be changed into that form.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13291-13376 confidence: high

  The god appears as a gold-glittering serpent with erect crest, hisses, shakes the statue, altars, doors, pavement, and roof, and stands erect in the temple with fiery eyes.

  The god appears as a golden, crested, hissing serpent, shakes the temple, is recognized by the priest, and departs toward the harbor.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13378-13486 confidence: high

  In Rome, the serpent rises, looks for a suitable habitation, chooses the river island, leaves the Latian ship, resumes celestial form, ends mourning, and comes to the city as restorer of health.

  The serpent son of Phoebus leaves the ship for the island and is said to resume celestial form.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13378-13486 confidence: high

  “The serpent rises erect” and moves from the Latian ship to the Island in the divided river; “the serpent, son of Phœbus” ends mourning after “having resumed his celestial form” and comes as “the restorer of health.”

  The serpent son of Phoebus moves to the island and then resumes celestial form.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

  Hercules is born during the war; the note reports the story that Jupiter took Amphitryon’s form and fathered Hercules, offers rationalizing alternatives, mentions the night lengthened to three or nine nights, and reports a twin tradition with Iphiclus as Amphitryon’s son and Hercules as Jupiter’s.

  The passage reports that Jupiter took Amphitryon’s form to deceive Alcmena and father Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium

  The note discusses Ovid’s Galanthis metamorphosis, links the slave’s name to the Greek word for weasel, reports Aelian’s statement that Thebans honored the animal for helping Alcmena in labor, and says ancient poets claimed Juno delayed Hercules’ birth until Eurystheus’ mother delivered.

  The passage connects Galanthis’ metamorphosis and the honored weasel with helping Alcmena in labor, while Juno is said to have delayed Hercules’ birth.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: high

  Hercules is born during the war; a story says Jupiter took Amphitryon’s form to deceive Alcmena and was the infant’s father.

  The passage reports that Jupiter took Amphitryon’s form to deceive Alcmena and father Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium

  Galanthis’ metamorphosis is described as an Ovidian episode; the note links her name to the Greek word for weasel and cites Ælian that Thebans honored the animal for helping Alcmena in labor.

  Galanthis’ metamorphosis is discussed, and Ælian is cited for Theban honor of the weasel because it helped Alcmena in labor.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

  Fable IV summary: Lotis is pursued by Priapus and changed into a tree; Dryope goes to sacrifice to the Naiads, breaks a branch from the tree for her child without knowing the circumstance, and is similarly transformed. Iolaüs is restored to youth, and Themis predicts concerning Calirrhoë’s children.

  Lotis, pursued by Priapus in flight, is changed into a tree.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

  Fable IV summary: Lotis is pursued by Priapus and changed into a tree; Dryope goes to sacrifice to the Naiads, breaks a branch from the tree for her child without knowing the circumstance, and is similarly transformed. Iolaüs is restored to youth, and Themis predicts concerning Calirrhoë’s children.

  Dryope unknowingly breaks a branch from the tree connected with Lotis and undergoes a similar transformation.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

  The fable summary states that Lotis, pursued by Priapus, becomes a tree; Dryope, going to sacrifice to the Naiads and not knowing this, breaks a branch for her child and undergoes a similar transformation.

  Lotis is pursued by Priapus and changed into a tree while fleeing.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

  The fable summary states that Lotis, pursued by Priapus, becomes a tree; Dryope, going to sacrifice to the Naiads and not knowing this, breaks a branch for her child and undergoes a similar transformation.

  Dryope unknowingly breaks a branch from the transformed tree and is subjected to a similar transformation.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 confidence: high

  Dryope plucks flowers from a watery lotus for her child; bloody drops fall and the boughs tremble; the swains say Lotis fled Priapus and transferred her changed form into the plant, preserving her name.

  Lotis is said to have become the lotus while preserving her name, and Dryope is transformed into a tree-like body that remains warm and capable of speech until bark closes over her.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 confidence: high

  Dryope plucks lotus flowers for her child; the narrator sees blood drops fall and the boughs tremble; the swains say Lotis fled Priapus and changed into this plant.

  The passage presents Lotis as changed into a lotus plant and Dryope as gradually transformed into a bark-covered tree or lotus form.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 confidence: high

  The fable summary states that Jupiter, charmed by Ganymede, transformed into an Eagle to carry him off; Ganymede was taken into Heaven and made cup-bearer of the Divinities.

  Jupiter is said to transform himself into an Eagle and fly with fictitious wings to carry off Ganymede.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 confidence: high

  Cyparissus is described as a youth from Carthaea in Cea, deemed a favorite of Apollo; his transformation into a cypress is linked to the resemblance between his name and the Greek name of the tree.

  Cyparissus is explicitly said to be transformed into a cypress, which Apollo makes a symbol of sorrow and funerary use.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 confidence: high

  The fable states Jupiter is charmed by Ganymede, transforms into an eagle, carries him to Heaven, and makes him cup-bearer; the narration says Jupiter desires Ganymede, takes eagle form, carries off the youth of Ilium, and Ganymede serves nectar to Jove against Juno's will.

  Jupiter explicitly transforms into an eagle to abduct Ganymede.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: high

  Anius has three daughters by Dorippe; during the siege of Troy the Greeks send Palamedes to demand food and exact the daughters as hostages; after their escape, Bacchus is said to transform them into doves.

  The daughters of Anius are taken as hostages, escape, and are said to be transformed into doves by Bacchus.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: high

  Apollo, Diana, and Hercules dispute over Ambracia; Cragaleus decides in favor of Hercules, and Apollo transforms him into a rock.

  Cragaleus decides a dispute over Ambracia in favor of Hercules, and Apollo changes him into a rock.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: high

  Munychus, king of the Molossi, has three sons and a daughter; robbers set fire to his house, and Jupiter transforms the children into birds.

  Munychus’s children are transformed by Jupiter into birds when robbers set fire to their father’s house.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: high

  During the siege of Troy, Greeks send Palamedes to Delos for food and take Anius's daughters as hostages; the daughters escape and are said to be transformed by Bacchus into doves. The note also mentions a story that they transformed everything they touched into wine, corn, and oil, and gives rationalizing explanations.

  The daughters of Anius are held as hostages, escape, and are said to be transformed by Bacchus into doves.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: high

  Aeneas passes Ambracia, where Apollo, Diana, and Hercules contended; Cragaleus judged in favor of Hercules and Apollo transformed him into a rock. The note gives possible rationalized meanings for the transformation.

  Cragaleus decides a dispute among Apollo, Diana, and Hercules in favor of Hercules, and Apollo transforms him into a rock.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: high

  Antoninus Liberalis says Munychus had three sons and a daughter; when robbers set fire to their father's house, Jupiter transformed them into birds. The note says this was probably a poetic way of describing their unexpected escape from flames.

  When robbers set fire to Munychus's house, Jupiter transforms the king's children into birds.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9771-9861 confidence: high

  Fable summary: Polyphemus, jealous of Acis who loves Galatea, kills him with a hurled rock; Acis’s blood becomes a river bearing his name.

  The fable summary states that Acis is killed by a hurled rock and that his blood is changed into a river with his name.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9771-9861 confidence: medium

  Scylla is on the right and Charybdis on the left; Charybdis swallows and vomits ships, while Scylla has a maiden’s face and a stomach surrounded by fierce dogs.

  Scylla is described as a monster with maiden face and dog-surrounded stomach, and the passage says she was once a maiden if the poets have not made it fiction.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9935-10029 confidence: high

  The Cyclop hurls a mountain fragment that crushes Acis; Galatea then performs the fate-allowed change: blood becomes clear water, the rock opens, reeds and gushing waters appear, and Acis emerges as a horned azure youth changed into a river.

  Acis is crushed by the Cyclop's rock, his blood changes into water, and he emerges as a horned azure youth who is still Acis but changed into a river retaining his name.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8398-8452 confidence: high

  Neleus is said to be son of Neptune, who assumed the form of the river Enipeus to deceive Tyro, daughter of Salmoneus.

  Neleus is said to be the son of Neptune, who assumed the form of the river Enipeus to deceive Tyro.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8398-8452 confidence: high

  The story says Periclymenus transformed himself into an eagle and was killed by Hercules; the note suggests this may mean flight and death by arrow, and says Neptune gave him power to metamorphose into different figures.

  Periclymenus is said to have power from Neptune to metamorphose into different figures and to transform into an eagle before being killed by Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8398-8452 confidence: high

  The note says the story relates how Periclymenus transformed himself into an eagle and was then killed by Hercules, possibly meaning he was put to flight and slain by an arrow.

  Periclymenus is said to transform into an eagle, to have power to metamorphose into different figures, and to die in conflict with Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8398-8452 confidence: high

  Neleus is described as son of Neptune, who assumed the form of the river Enipeus to deceive Tyro, daughter of Salmoneus.

  Neptune assumes the form of the river Enipeus in order to deceive Tyro.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 confidence: high

  Orpheus is torn to pieces by Thracian women; a serpent attacking his face is changed into stone; the women are transformed into trees by Bacchus, who leaves Thrace for Phrygia.

  The passage lists multiple transformations: serpent to stone, women to trees, Midas' ears to ass's ears, Daedalion to hawk, wolf to rock, Halcyone and Ceyx to kingfishers, and Aesacus to a sea bird.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 confidence: high

  Orpheus is torn to pieces by Thracian women; a serpent attacking his face is changed into stone; the women are transformed into trees by Bacchus, who leaves Thrace for Phrygia.

  A serpent attacks Orpheus' face and is changed into stone.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 confidence: high

  Midas receives the power of making gold for caring for Silenus, comes to loathe the gift, bathes in the Pactolus so its sands become golden, and has his ears changed by Apollo into ass's ears for stupidity.

  Apollo changes Midas' ears into those of an ass for his stupidity.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 confidence: medium

  Peleus goes to visit Ceyx, learns Daedalion has been changed into a hawk, sees a wolf changed into a rock, and Ceyx goes to consult the oracle of Claros and dies by shipwreck.

  Ceyx perishes by shipwreck; Morpheus appears to Halcyone in her husband's form, and both Halcyone and Ceyx are transformed into kingfishers.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK VIII. / BOOK IX. / BOOK X. / BOOK XI.; lines 315-333 confidence: high

  Orpheus is torn apart by Thracian women; a serpent attacking his face is changed into stone; the women are transformed into trees by Bacchus.

  The passage repeatedly describes beings changed into stone, trees, hawk, rock, kingfishers, and a sea bird.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK X. / BOOK XI. / BOOK XII. / BOOK XIII.; lines 357-370 confidence: high

  Ajax Telamon and Ulysses contend for Achilles' arms; Ajax slays himself, and a hyacinth springs from his blood.

  The passage lists several transformations: a hyacinth from Ajax's blood, Hecuba changed into a bitch, Memnonides from ashes, Anius's daughters changed into doves, and Glaucus changed into a sea deity.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK X. / BOOK XI. / BOOK XII. / BOOK XIII.; lines 357-370 confidence: high

  Ajax Telamon and Ulysses contend for Achilles’ arms; Ajax kills himself, and a hyacinth springs from his blood.

  Ajax’s blood produces a hyacinth; Memnon’s ashes produce birds; Hecuba, Anius’s daughters, and Glaucus are changed into other forms.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XI. / BOOK XII. / BOOK XIII. / BOOK XIV.; lines 373-392 confidence: high

  Book XIV opens with the notice that Circe changes Scylla into a monster.

  The passage lists many transformations: Scylla into a monster, Cecropes into apes, Picus into a woodpecker, Diomedes' companions into birds, a shepherd into an olive tree, ships into sea Nymphs, Anaxarete into stone, and deifications of Aeneas, Romulus, and Hersilia.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XI. / BOOK XII. / BOOK XIII. / BOOK XIV.; lines 373-392 confidence: medium

  Aeneas is made a Deity; other kings succeed him; in Procas's time Pomona is beloved by Vertumnus, who assumes old-woman form, tells the story of Anaxarete changed into stone for cruelty, reassumes youth form, and prevails upon Pomona.

  Pomona is beloved by Vertumnus, who assumes an old-woman form, tells a story, reassumes the shape of a youth, and prevails upon the Goddess.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XI. / BOOK XII. / BOOK XIII. / BOOK XIV.; lines 373-392 confidence: high

  "Circe changes Scylla into a monster."

  The passage lists multiple changes: Scylla into a monster, Cecropes into apes, Picus into a woodpecker, companions into birds, a shepherd into an olive tree, ships into sea Nymphs, Anaxarete into stone, and mortals into deities.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 confidence: medium

  Numa succeeds, inquires about Crotona’s origin, and learns how black pebbles were changed into white.

  The passage frames Book XV around changes all matter eternally undergoes and lists multiple transformations of persons, objects, and matter.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 confidence: high

  Numa attends Pythagoras’s lectures on the changes that all matter is eternally undergoing.

  The passage centers on transformations: matter’s ongoing change, Egeria into a fountain, Hippolytus’s transformation, Tages from earth, a lance into a tree, Cippus with horns, and Caesar into a star.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 411-502 confidence: high

  The synopsis says Minos besieges Megara, the city depends on Nisus's lock, Scylla cuts and gives it to Minos, Minos conquers and rejects her, Scylla follows his fleet into the sea, Nisus becomes a sea eagle, and Scylla becomes the bird Ciris.

  The fable synopsis states that Nisus is transformed into a sea eagle and attacks Scylla, who is changed into the bird Ciris.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 411-502 confidence: high

  The fable summary says Minos besieges Megara; the city's preservation depends on Nisus's lock; Scylla falls in love, cuts off the lock, gives it to Minos, is rejected, leaps into the sea, and is transformed after Nisus attacks her as a sea eagle.

  The introductory summary states that Nisus becomes a sea eagle, attacks Scylla, and she is changed into the bird Ciris.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 504-600 confidence: high

  Nisus, recently made a tawny-winged sea eagle, tries to attack Scylla; she lets go, is supported by feathers, and is changed into the bird Ciris because she cut the lock.

  Nisus is described as recently made a sea eagle, and Scylla is supported by feathers and changed into the bird Ciris.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 504-600 confidence: high

  Nisus, lately made a tawny-winged sea eagle, tries to tear Scylla with his beak; she lets go, is supported by feathers, and is changed into the bird Ciris, named from cutting the lock.

  Nisus is described as recently made a sea eagle, and Scylla is transformed into the bird Ciris.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 602-632 confidence: medium

  The note derives Ciris from a Greek word meaning to clip or cut, reports Virgil's bird-form description of the transformation, notes uncertainty about the bird type, and reports Hyginus' fish variant.

  The passage reports the Ciris transformation as an animal form, chiefly a bird in Virgil's account, with a fish variant attributed to Hyginus.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XIII. / BOOK XIV. / BOOK XV. / BOOK THE EIGHTH.; lines 602-632 confidence: medium

  Ciris is derived from a Greek word meaning to clip or cut; Virgil describes the transformation as a variegated bird, while the note also reports uncertainty over the bird type and Hyginus' fish identification.

  The passage explicitly refers to the transformation of Ciris and gives bird and fish identifications for the transformed form.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 confidence: high

  The explanation reports Scylla’s change into a lark or partridge, Nisus’s change into a sea eagle, etymological explanations of their names, and variants in which Minos has Scylla thrown into the sea or hanged at the mast.

  The passage reports Scylla’s change into a lark or partridge and Nisus’s change into a sea eagle.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 confidence: high

  The change of Scylla into a lark or partridge and of her father into a sea eagle is described as a poetic fiction based on equivocal meanings of their names.

  The explanation reports Scylla's transformation into a lark or partridge and Nisus' transformation into a sea eagle.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: high

  The fable summary says Daedalus makes wings to escape Crete; Icarus flies too high, loses his wings when the Sun melts them, and dies in the sea; Daedalus throws Perdix from a tower, but Minerva transforms him into a partridge.

  Minerva supports Perdix during his fall and transforms him into a partridge.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: high

  The fable summary states that Daedalus makes wings to escape Crete; Icarus flies too high, the Sun melts his wings, and he dies in the sea; Daedalus later throws Perdix from a tower, but Minerva saves and transforms him into a partridge.

  Minerva supports Perdix during his fall and transforms him into a partridge.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 814-896 confidence: high

  Daedalus envied the boy and threw him from Minerva's sacred citadel, pretending accident; Pallas received him and transformed him into a bird.

  Pallas receives the falling boy and makes him a bird, whose later behavior reflects the earlier fall.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 814-896 confidence: medium

  The nephew invents a two-armed iron instrument for drawing a circle; Daedalus becomes envious, throws him from Minerva's sacred citadel, and falsely claims the fall was accidental.

  Pallas receives Daedalus's nephew as he falls and makes him a bird, whose later habits preserve memory of the fall.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 814-896 confidence: medium

  Pallas, favoring ingenuity, receives the falling boy and makes him a bird; his genius passes into wings and feet, his name remains, and the bird flies near the ground, nests or lays in hedges, and dreads high regions.

  The transformed partridge avoids lofty places and is said to dread higher regions because it remembers its former fall.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 confidence: low

  The fable summary says Pan challenges Apollo; Tmolus judges for Apollo; Midas prefers Pan, receives asses' ears, conceals them, and his barber reveals them.

  Midas receives asses' ears as punishment for preferring Pan's music over Apollo's.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6103-6154 confidence: medium

  Midas alone calls the judgment unjust; Apollo lengthens his ears, fills them with grey hairs, makes them movable, and gives him ass's ears while the rest remains human.

  Apollo transforms only Midas's ears into ass's ears while the rest of his body remains human.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6103-6154 confidence: medium

  Apollo does not allow Midas’s ears to remain human; he lengthens them, fills them with gray hairs, makes them movable, and gives him ass’s ears while the rest remains human.

  Midas remains human except for his ears, which Apollo changes into ass’s ears.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: medium

  Pythagorean philosophy is described as suited to Ovid's purposes because it includes an endless series of transformations, especially metempsychosis or continual transmigration of souls from one body to another, and is said to have been received from the Egyptians.

  The explanation frames Pythagorean philosophy and Ovid's material as an endless series of transformations and lists many changes of bodies, waters, animals, and objects.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: medium

  The fable summary states: Egeria changes into a fountain; Hippolytus dies after his horses fear a sea-monster and becomes Virbius; Tages rises from earth; Romulus's lance becomes a cornel-tree; Cippus becomes horned and chooses exile.

  The fable summary says Egeria, inconsolable after Numa's death, is changed into a fountain.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: medium

  Egeria's grief continues; she throws herself at a hill's base and is changed by the sister of Phœbus into a cool fountain and ever-flowing waters.

  Egeria dissolves into tears, and the sister of Phœbus forms a fountain from her body and waters from her limbs.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: medium

  Egeria's grief persists; she throws herself at the base of a hill, and the sister of Phoebus makes a cool fountain from her body and dissolves her limbs in flowing waters.

  Egeria's body becomes a cool fountain and her limbs dissolve into ever-flowing waters.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: medium

  Romulus once saw his lance fixed in the Palatine hill suddenly put forth a root, cease to be a dart, become a tree with twigs, and give unexpected shade.

  Romulus' lance, fixed in the Palatine hill, grows a root, becomes a tree, and gives shade.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 13016-13099 confidence: medium

  Cippus sees horns in the stream water, touches his forehead to verify them, and prays that the portent benefit Rome if auspicious or fall on himself if unlucky.

  Cippus has visible horns on his forehead, confirmed by touch and publicly displayed as a wondrous form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 confidence: high

  Aeneas sees islands of the Cercopians, whom Jupiter transformed into apes. The note reports versions naming Candulus and Atlas as robbers near Sicily, explains monkey-like treachery, and gives a variant placing them in Libya and changing them into rocks for challenging Hercules.

  The Cercopians are transformed into apes by Jupiter after intended insult; a variant says they become rocks for challenging Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 confidence: high

  Aeneas sees islands of Cercopians transformed into apes by Jupiter; Aeschines and Suidas name robbers Candulus and Atlas who are transformed into apes after being about to insult Jupiter.

  The Cercopians/Cercopes are said to be transformed into apes by Jupiter in one tradition and into rocks in another variant after challenging Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: high

  Galanthis, Alcmena’s maid, suspects harmful influence, declares Alcmena already delivered, causes Ilithyia to withdraw, enables Hercules’ birth, and is transformed by the goddess into a weasel.

  Ilithyia punishes Galanthis by transforming her into a weasel after her deceptive intervention.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: high

  Galanthis, Alcmena’s maid, says Alcmena has already delivered, making Ilithyia withdraw; Alcmena’s pains ease and Hercules is born. The goddess punishes Galanthis by transforming her into a weasel.

  Ilithyia punishes Galanthis by transforming her into a weasel after her deception.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2664-2745 confidence: high

  After Galanthis laughs at deceiving the divinity, the goddess drags her by the hair, prevents her from rising, changes her arms into fore feet, and her altered form retains former activity and color while bringing forth from the mouth.

  The goddess punishes Galanthis for deceiving her by changing her arms into fore feet and altering her shape.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2664-2745 confidence: medium

  The goddess leaps up and loosens her hands, Alcmena is delivered, Galanthis laughs at deceiving the divinity, and the goddess drags her by the hair and changes her arms into fore feet.

  The goddess punishes Galanthis by changing her arms into fore feet; the text explains retained activity, retained color, mouth-related birth, and continued house-frequenting.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TENTH. / EXPLANATION. / EXPLANATION.; lines 4263-4355 confidence: high

  Cyparissus continues lamenting, asks the gods to let him mourn forever, and changes as his blood is exhausted by weeping: his limbs turn green, his hair becomes a rough bush, and his form tapers upward.

  Cyparissus's grief after killing the stag results in his transformation into a cypress that attends mourners for the dead.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TENTH. / EXPLANATION. / EXPLANATION.; lines 4357-4418 confidence: medium

  “the amber distilled from the trees, into which the sisters of Phaëton were changed, was sent to be worn by the Latian matrons.”

  The footnote says Phaëton’s sisters were changed into trees and that amber distilled from those trees.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TENTH. / EXPLANATION. / EXPLANATION.; lines 4357-4418 confidence: medium

  The note describes ancient necklaces, bridal use among Greek and Roman females, amber from Phaëton’s transformed sisters, and necklaces used on horses and favorite animals.

  The note recalls Phaëton’s sisters being changed into trees and amber from those trees being worn by Latian matrons.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 confidence: high

  After Troy, Hecuba falls to Ulysses as spoil, becomes his slave, dies soon after in Thrace, and is said by Plautus and Servius to have been described by Greeks as transformed into a bitch because she railed at them.

  Hecuba is associated with a story of transformation into a bitch, and Anius’ daughters are said to be transformed into doves.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9446-9543 confidence: high

  Plautus and Servius say Greeks circulated the story of Hecuba’s transformation into a bitch because she constantly railed at them; Euripides instead represents her as chained to Agamemnon’s door like a dog.

  The passage reports Hecuba’s transformation into a bitch and Anius’ daughters’ transformation into doves.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: high

  Anius says the daughters fled to Euboea and Andros, were surrendered under threat of war, prayed to Father Bacchus as chains were prepared, and became snow-white doves after losing their shape and gaining wings.

  When chains are being prepared, the daughters pray to Bacchus; Anius reports that they lose their shape, assume wings, and become snow-white doves.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: high

  "And now chains were being provided for their captive arms. Lifting up towards heaven their arms still free, they said, 'Father Bacchus, give us thy aid!'"

  Anius's daughters invoke Bacchus while about to be chained; Anius says they lose their shape, assume wings, and become snow-white doves.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION.; lines 8159-8258 confidence: high

  Periclymenus, brother of Nestor, has transformative power from Neptune, changes into an eagle in combat with Hercules, and is shot by Hercules with an arrow during flight.

  Periclymenus receives transformative power from Neptune and changes into an eagle during combat with Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION.; lines 8260-8334 confidence: high

  Periclymenus had been granted by Neptune the power to assume and set aside whatever shapes he chose; after other forms failed, he became the bird that carries lightning in crooked talons.

  Periclymenus has explicit power to assume and discard shapes, becomes a lightning-bearing bird in combat, and is killed after Hercules wounds the wing.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION. / EXPLANATION.; lines 8260-8334 confidence: high

  Periclymenus, granted by Neptune the power to assume and discard any shape, finally takes the form of the bird that carries lightning in crooked talons.

  Periclymenus is granted power to assume whatever shapes he chooses, becomes a lightning-bearing bird, and is killed by Hercules' arrow while airborne.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 confidence: medium

  Mythologists say the serpent changed into stone for insulting Orpheus’s head was based on a Lesbos critic punished for attacking Orpheus’s reputation; Orpheus’s head was preserved at Apollo’s temple and gave an oracle from a cave at Lesbos.

  The passage describes a serpent changed into stone for insulting Orpheus and Thracian women transformed into trees for murdering him; Bacchus is said to punish the women.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 confidence: high

  Midas tests the promise: twig, stone, clod, ears of corn, apple, door-posts, and water become gold or appear golden; the apple is likened to one from the Hesperides and the flowing water to Danaë.

  Midas’s touch changes twig, stone, clod, corn, apple, door-posts, water, food, and drink into gold or golden appearance.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 confidence: medium

  Ancient mythologists explain the serpent changed into stone for insulting Orpheus’ head as a malicious critic of Orpheus; Philostratus reports Orpheus’ head preserved in Apollo’s temple at Lesbos and giving an oracle from a cave.

  The passage says the serpent that insulted Orpheus’ head, interpreted as a critic who attacked his reputation, was changed into stone.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 confidence: high

  The transformation of Thracian women into trees for murdering Orpheus is explained as an allegory for punishment and being driven to live in woods and caverns.

  The women of Thrace are said to be transformed into trees for murdering Orpheus.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION.; lines 5878-5963 confidence: high

  Midas restores Silenus to Bacchus; Bacchus offers him a favor, and Midas asks that whatever he touches with his body become yellow gold; Liber grants the hurtful favor and regrets that he did not ask for better.

  Objects, water, food, and drink touched by Midas turn into gold or golden substance.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 confidence: high

  Mortals are told not to fear Styx, shades, funeral flames, or bodily dissolution because souls are not subject to death and live in new dwellings.

  The soul is said not to die, to inhabit new dwellings, and to pass between beast and human bodies while remaining the same like wax in different forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12303-12387 confidence: medium

  “there is nothing in all the world that continues in the same state. All things are flowing” and time glides onward “no otherwise than a river.”

  The passage states that all things flow, every shape is fleeting, Nature re-forms one shape from another, and nothing perishes but changes appearance.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12303-12387 confidence: medium

  The speaker says he is borne over the ocean and states that nothing remains in the same state; all things flow onward, time glides like a river, and moments are renewed.

  The speaker states that every shape is fleeting and that nature reforms one shape from another, including elemental transformations.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12389-12472 confidence: medium

  The speaker says no form lasts long, notes the ages changing from gold to iron, and describes sea becoming land, land becoming sea, marine objects on mountains, plains and mountains changing, wetlands and dry places reversing, and springs or rivers opening, closing, bursting forth, or vanishing.

  The speaker explicitly says nothing lasts long under the same form and supports this with many transformations of ages, places, waters, and landforms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 confidence: high

  Ætna’s fire is said not to be permanent; possible explanations include a living earth with flame-breathing passages, winds in caverns, and combustible bitumen or sulphur that can be exhausted.

  The passage explicitly collects volcanic, bodily, animal, mineral, plant-like, and civic changes under the theme of things changing into new forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 confidence: medium

  Silkworms become moths; mud generates frogs that gain legs; a bear shapes its newborn by licking; bee offspring gain limbs and wings; birds arise from eggs; some believe human marrow becomes a serpent in the tomb.

  Silkworms become moths, mud-born frogs gain legs, bee offspring gain feet and wings, and birds emerge from eggs.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 confidence: high

  The hyena changes sex; an unnamed air-feeding animal changes color; Indian lynxes’ discharge hardens into stone; coral is soft beneath waves and hardens in air.

  The hyena is said to change sex, and an unnamed air-feeding animal assumes any color from contact.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 confidence: medium

  Etna is described as formerly not fiery and not always to remain fiery; possible causes include living earth’s breathing passages, enclosed winds, burning bitumen or sulphur, and exhausted fuel.

  The passage gathers many examples of bodies, substances, animals, landscapes, and cities changing into new states or forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12474-12561 confidence: medium

  The hyena changes sex; an air-feeding animal changes color by contact; lynx bladder discharge becomes stone; coral is soft below water and hardens in air.

  The hyena is said to change sex, and another animal is said to assume any color by contact.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 confidence: medium

  The speaker states that the heavens, earth, and all things change form; humans are bodies and fleeting souls, and souls can enter beasts and cattle.

  The speaker says that everything changes form and that human souls can enter beasts and cattle.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 confidence: medium

  Everything in heaven and earth changes form; humans are bodies and fleeting souls that may enter beasts or cattle, so animal bodies may contain the souls of kin or humans and should be unmolested.

  The speaker says all things change form and that human souls can enter beasts and cattle.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12667-12779 confidence: medium

  The lake or grove at Ammon contains the fountain called the water of the Sun, whose temperature changes through day and night; Jupiter was worshipped nearby in ram form.

  Fountains and streams are described as changing temperature, petrifying, altering animal and human appearance, destroying bodies or materials, deciding an accused person’s fate, and transforming a bather into a bird.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12667-12779 confidence: high

  Vibius Sequester says a person who bathes nine times in the Tritonian lake in Thrace is changed into a bird; the note adds a rationalizing explanation involving fleecy snow.

  The Tritonian lake changes a person into a bird after nine baths.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12667-12779 confidence: medium

  The Ammon fountain called the water of the Sun changes temperature through the day and boils at midnight; Jupiter was worshipped nearby under ram form.

  Jupiter is said to be worshipped under the form of a ram near the Ammon fountain.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12781-12855 confidence: medium

  The note says the phrase about being deprived of feet alludes to frogs in the tadpole state.

  The notes describe tadpoles lacking feet, bear cubs shaped from formless flesh, hyenas changing sex by year, and chameleons changing colour.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12781-12855 confidence: high

  Pliny tells the story of persons changed into serpents after death; Antigonus expands it, and the note suggests the fiction may protect the bones of the dead from molestation.

  The note says persons changed into serpents after death and links the fiction to protecting the bones of the dead.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12781-12855 confidence: medium

  Pliny mentions a vulgar belief that the hyena is male and female in alternate years, while Aristotle refuted it.

  The hyena is described as alternating sex and the chameleon as changing color with its surroundings.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12781-12855 confidence: low

  Pliny says a substance becomes hard and turns into fiery-tinted gems called lyncurium; later identifications are proposed.

  The note reports a substance becoming hard and turning into gems called lyncurium.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION.; lines 10312-10415 confidence: high

  The fable heading states that Dido entertains and loves Aeneas, he abandons her, she stabs herself, and Jupiter transforms the Cercopes into apes, giving the islands the name Pithecusae.

  Jupiter transforms the fraudulent and perjurious Cercopians into ape-like animals.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION.; lines 10312-10415 confidence: high

  Jupiter, abhorring the frauds and perjuries of the Cercopians, changes them into ugly animals with contracted limbs, flattened noses, wrinkled faces, yellow hair, and no articulate language.

  Jupiter punishes the fraudulent Cercopians by transforming their bodies into ape-like forms and removing their speech.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION.; lines 10312-10415 confidence: high

  Jupiter, abhorring the frauds and perjuries of the Cercopians, changes them into ugly animals with contracted limbs, flattened noses, wrinkled faces, yellow hair, and no articulate language.

  The transformed Cercopians lose the use of language and can only complain in harsh jabbering.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

  Early authors describe Hercules fighting the river god, who changes into a serpent and a bull; the explanation interprets the serpent as winding course and the bull as impetuous overflow, noting rivers were often represented as bulls.

  The river god Acheloüs is said to transform into a serpent and then a bull during combat with Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

  Early authors veil the events in fiction: Hercules fights the river god, who changes into a serpent and then a bull; these forms are explained as the river’s winding course and violent overflow.

  The river god Acheloüs transforms into serpent and bull forms during combat with Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: medium

  Hercules seizes Lichas, whirls him three or four times, hurls him into the Euboean waves, and Lichas becomes hard stone; a small human-shaped rock in the Euboean sea is called Lichas.

  Lichas is hurled through the air, hardens, becomes stone, and remains as a human-shaped rock named Lichas in the Euboean sea.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: medium

  Hercules ranges along lofty Oeta in pain, rages against trees and mountains, stretches his arms toward his father’s heaven, finds Lichas hidden in a hollow rock, accuses him over the fatal present, and hurls him into the Euboean waves.

  Lichas is hurled through the air, hardens, becomes stone, and remains as a named human-shaped rock in the Euboean sea.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4205-4260 confidence: high

  A second catalogue says ivy, vines, elms, ashes, pitch-trees, arbute, palm, and pine came too; the pine is pleasing to the Mother of the Gods because Cybeleian Attis put off human form and hardened into that trunk.

  Attis is said to put off human form and harden into a pine trunk; a note says the Heliades were changed into poplars; another note links Daphne to the laurel.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4205-4260 confidence: high

  The pine is described as pleasing to the Mother of the Gods because Attis “put off the human form, and hardened into that trunk.”

  Attis is said to have put off human form and hardened into a trunk; the notes also mention the Heliades changed into poplars.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9133-9233 confidence: high

  In the fable summary, the Greeks returning from Troy are stopped in Thrace by Achilles' shade, who asks for Polyxena's sacrifice; Hecuba fetches water for Polyxena's body and sees Polydorus' corpse.

  Hecuba discovers Polydorus' corpse, blinds Polymnestor, and is transformed into a bitch.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9133-9233 confidence: high

  Hecuba goes to Polymnestor, tears out his eyes, and is transformed into a bitch; Memnon, slain by Achilles, is honored with a funeral, and Aurora's prayer leads Jupiter to transform his ashes into birds called Memnonides.

  At Aurora's prayer, Jupiter transforms Memnon's ashes into birds called Memnonides.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9323-9399 confidence: medium

  The Thracians attack Hecuba with darts and stones; she bites at stones, barks when trying to speak, and howls through the Sithonian plains. Her fate moves Trojans, Pelasgian foes, the gods, and Juno.

  Hecuba bites stones, attempts to speak, barks aloud, and later howls across the plains.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9323-9399 confidence: medium

  Hecuba bites at the stones, attempts speech but barks aloud, and is remembered as howling through the Sithonian plains.

  After the attack by the Thracians, Hecuba bites at stones, barks when trying to speak, and howls through the plains.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9401-9443 confidence: medium

  Jove nods assent; Memnon's lofty pile sinks with fires while black smoke darkens the day.

  The embers from Memnon's burning pile gather, take form, receive life, and become birds.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9401-9443 confidence: low

  The daughter of Dymas is described as barking; Aurora attends to her own sorrows and sheds tears of affection as dew over the world.

  The daughter of Dymas is described as now barking.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION.; lines 9401-9443 confidence: medium

  Black embers fly together, take form, receive heat and life from the flames, gain wings, and become real birds.

  The forms arising from embers first resemble birds and then become real birds called Memnonides.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 confidence: high

  At Troy, an oracle says the first Greek to land will die; Protesilaüs lands first and is killed by Hector. Cygnus is described as brave, invulnerable, Neptune’s son, Achilles’s chosen antagonist, and transformed into a swan.

  Cygnus is invulnerable and transformed into a swan; Cænis/Cæneus is transformed, made invulnerable, killed by crushing, and then changed into a bird.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 confidence: high

  An oracle warns that the first Greek to land at Troy will be slain; Protesilaüs lands first and is killed by Hector. Cygnus is brave, said to be Neptune’s son and invulnerable, and his transformation into a swan is rationalized by name resemblance.

  Cygnus is described as invulnerable and transformed into a swan; Cæneus is also invulnerable and later transformed into a bird.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 confidence: medium

  At a truce feast, Nestor recounts that Cænis, daughter of Elatus, was transformed by Neptune into an invulnerable man; at Pirithoüs’ wedding feast, Eurytus’ attempted assault on Hippodamia sparks a Centaur-Lapith battle, Cæneus is crushed under tree trunks, and Neptune changes his body into a bird.

  Cænis, after yielding to Neptune’s caresses, is transformed by him into an invulnerable man.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 confidence: medium

  At a truce feast, Nestor recounts that Cænis, daughter of Elatus, was transformed by Neptune into an invulnerable man; at Pirithoüs’ wedding feast, Eurytus’ attempted assault on Hippodamia sparks a Centaur-Lapith battle, Cæneus is crushed under tree trunks, and Neptune changes his body into a bird.

  Cæneus remains unhurt until Centaurs heap tree trunks upon him and press him to death, after which Neptune changes his body into a bird.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7648-7732 confidence: medium

  Caenis, walking on a lonely shore, suffers violence from the God of the ocean; Neptune offers her any wish, and she asks to be no longer a woman so she will not suffer the same again.

  Caenis asks Neptune to make her no longer a woman, and Neptune grants the wish; the narration marks the change with a hoarser voice and later male identity.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7648-7732 confidence: high

  Neptune offers Cænis any wish; she asks to be no longer a woman so that she will not suffer such a thing in the future, and her voice becomes hoarser, like a man's.

  Cænis asks Neptune to make her no longer a woman, and the narrative states that the ocean god consented to the wish.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7964-8061 confidence: medium

  The attacker says Cæneus will always be Cænis to him, refers to his natal origin, “false resemblance to a man,” and tells him to take up distaff, baskets, and threads.

  The taunt states that Cæneus was born a woman, is still called Cænis by the attacker, and has a male resemblance obtained as a reward.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7964-8061 confidence: medium

  Some say the body was hurled to Tartarus; Mopsus sees a tawny-winged bird emerge from the pile and says, “Hail! thou glory of the Lapithæan race, once the greatest of men, but now the only bird {of thy kind}, Cæneus.”

  After Cæneus is overwhelmed, Mopsus reports a tawny-winged bird rising from the pile and greets it as Cæneus, once a man and now the only bird of its kind.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7964-8061 confidence: medium

  The event is doubtful: some say the body was hurled to Tartarus; Mopsus says he saw “a bird with tawny wings” and greets it as Cæneus, “once the greatest of men, but now the only bird.”

  Mopsus reports seeing a tawny-winged bird emerge from the pile and identifies it as Cæneus, formerly a man.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7964-8061 confidence: medium

  A centaur taunts Cæneus as Cænis, says he was born a woman and should take up distaff and thread instead of war; Cæneus then pierces his side with a lance where man and horse join.

  The opponent recalls Cæneus's birth as Cænis and describes his male appearance as a rewarded false resemblance to a man.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH.; lines 5715-5795 confidence: medium

  The summary states that Orpheus sings on Mount Rhodope, Thracian women kill him, his head and lyre are carried by the Hebrus to Lesbos, a serpent is changed into stone, and the Bacchanals are transformed into trees.

  Phoebus turns the attacking serpent's jaws and mouth to stone, and the summary reports the Bacchanals transformed into trees.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH.; lines 5715-5795 confidence: medium

  The fable summary states that Orpheus sings on Mount Rhodope; Thracian women kill him during Bacchic rites; his head and lyre reach Lesbos by water; a serpent is changed into stone; and the Bacchanals are transformed into trees.

  Phoebus turns the serpent's jaws into stone, and the introductory summary says the Bacchanals who killed Orpheus are transformed into trees.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH.; lines 5797-5875 confidence: medium

  A simile compares the trapped women to a bird caught in a hidden snare; each woman is fixed in the ground and attempts flight in vain while the root holds her fast.

  The punished women are physically transformed into oak, with legs, torso, shoulders, and arms becoming wood and boughs.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH.; lines 5797-5875 confidence: high

  A matron sees wood growing over her legs; when she strikes her thigh she meets solid oak, and her breast, shoulders, and extended arms become oak or boughs.

  The matrons' bodies become oak, including legs, breast, shoulders, and bough-like arms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH.; lines 10210-10310 confidence: high

  Circe infects Scylla's accustomed bay with monster-breeding drugs, sprinkles noxious root juices, and mutters a mysterious charm three times nine times.

  Circe contaminates Scylla's bay with drugs and charms, and Scylla's body changes into a monstrous composite after entering the water.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH.; lines 10210-10310 confidence: medium

  When Scylla enters the water, she sees barking monsters at her loins; fleeing them, she carries them with herself and finds Cerberean jaws in place of thighs, legs, and feet.

  After Scylla's transformation, the passage says she harms Ulysses' companions, threatens Trojan ships, and becomes a rock that sailors avoid.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH.; lines 10210-10310 confidence: high

  Unable and unwilling to injure Glaucus, Circe becomes enraged against Scylla, bruises herbs with horrid juices, mingles them with Hecate's incantations, puts on azure vestments, and leaves her hall.

  Circe uses herbs, drugs, incantations, and a polluted bay to alter Scylla's body into a monstrous form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FOURTEENTH.; lines 10210-10310 confidence: medium

  Scylla remains at that spot, later deprives Ulysses of companions, would have overwhelmed Trojan ships, and is transformed into a craggy rock avoided by sailors.

  The passage says Scylla is transformed into a craggy rock that sailors avoid.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2068-2150 confidence: high

  Achelous transforms into various shapes and at last into a bull; Hercules overcomes him and breaks off a horn; the Naiads fill the horn with autumn fruits, giving it the name Horn of Plenty.

  Achelous is said to transform into various shapes, including a bull, and the narrated excerpt shows him transforming into a long serpent to escape Hercules.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2068-2150 confidence: high

  "Inferior in strength, I had recourse to my arts, and transformed into a long serpent, I escaped from the hero."

  Achelous explicitly transforms into a long serpent after being overpowered and uses that form to escape the hero.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2068-2150 confidence: high

  Acheloüs transforms into various shapes and finally into a bull; Hercules overcomes him and breaks off one horn.

  Acheloüs uses transformations in the contest, including the prefatory bull form and the narrated serpent form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2068-2150 confidence: high

  “Inferior in strength, I had recourse to my arts, and transformed into a long serpent, I escaped from the hero.”

  Acheloüs, unable to match Hercules’ strength, transforms into a long serpent and escapes.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2152-2232 confidence: high

  Acheloüs says he twisted into winding folds, darted a forked tongue with dreadful hissings, and was laughed at by the Tirynthian.

  Acheloüs adopts serpent form and then bull form during his fight with the Tirynthian.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE NINTH.; lines 2152-2232 confidence: high

  “twisted my body into winding folds” and darted a “forked tongue.”

  Acheloüs changes from serpent to bull in combat, but the Tirynthian overpowers both forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 4040-4101 confidence: medium

  A trembling figure beholds a dog with three necks, the middle one bearing chains, and is changed into stone as fear leaves only when former nature leaves him.

  A beholder of the three-necked dog becomes stone from fear; Olenus and Lethaea become rocks after Lethaea's offense against goddesses and Olenus' substitutionary guilt.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8455-8538 confidence: medium

  Introductory fable summary: after Achilles' death Ajax and Ulysses contend for his armor; chiefs award it to Ulysses; Ajax kills himself and his blood becomes a flower; Philoctetes with Hercules' arrows is brought to the siege; Troy falls and Hecuba becomes Ulysses' slave.

  The summary states that Ajax kills himself and that his blood is changed into a flower.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8694-8768 confidence: low

  Ulysses concedes Ajax bore arms for the Pelasgian fleet, but says the honor belongs to all; he says the descendant of Actor, under Achilles' appearance, repelled Trojans and their defender from ships about to burn.

  The descendant of Actor is described as safe under the appearance of Achilles while repelling Trojans from the ships.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8860-8963 confidence: medium

  Troy and Priam fall; Priam’s wife loses human form and barks; Ilion burns; Priam’s blood is at Jove’s altar; a priestess of Apollo and Dardanian matrons are dragged away from sacred places.

  The wife of Priam is said to lose her human form and to bark.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRTEENTH.; lines 8860-8963 confidence: high

  Ulysses sails to retrieve the arrows, weapons of the Tirynthian hero; when they return with their owner, the long war ends, Troy and Priam fall, and Priam’s wife loses human form and barks.

  Priam’s wife loses human form and barks after Troy and Priam fall.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: medium

  The explanatory synopsis states that Achilles kills Cygnus and that Cygnus' father Neptune transforms him into a swan.

  The explanatory synopsis states that after Achilles kills Cygnus, Neptune transforms him into a swan.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7325-7421 confidence: medium

  The serpent coils around green branches and becomes stone while retaining serpent form.

  The serpent becomes stone while retaining serpent form, and Iphigenia is said to be changed or exchanged for a hind.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7423-7527 confidence: high

  Achilles prepares to strip the vanquished foe, sees only armor left behind, and “The God of the Ocean changed his body into a white bird.”

  After Cygnus is defeated, his body is no longer present; the God of the Ocean changes it into a white bird, leaving armor behind.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH.; lines 7423-7527 confidence: high

  When Achilles prepares to strip the vanquished foe, only armor remains; the God of the Ocean has changed Cygnus's body into a white bird, matching the name he bore.

  After Cygnus is overcome, his body is changed by the God of the Ocean into a white bird.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 confidence: high

  The fable summary says Glaucus sees fish revive on grass and leap into water; he eats the grass, becomes mad, leaps into the sea, and is transformed into a sea god.

  After eating the grass, Glaucus becomes mad, leaps into the sea, and is transformed into a sea god.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10032-10109 confidence: high

  Glaucus sees fish laid on grass revive and leap into the water; he eats the grass, becomes mad, leaps into the sea, and is transformed into a sea god.

  Glaucus eats the grass, enters the sea, and is transformed into a sea god.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10111-10175 confidence: high

  The speaker says he formerly was a mortal devoted to the sea, using nets and fishing gear, and describes an untouched meadow by the shore where he laid out his catch.

  The speaker states that he was once mortal, eats unknown grass, leaves land for the sea, undergoes divine purification, and later has an altered aquatic body with fish-like features.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10111-10175 confidence: high

  The speaker says he is not a monster or savage beast but a god of the waters, and names Proteus, Triton, and Palaemon in relation to rule over the deep.

  The speaker says he was once mortal, then after eating the grass and being received by sea gods, he became changed in body and mind into a fish-tailed god of the waters.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10178-10207 confidence: high

  Strabo and Philostratus say Glaucus was metamorphosed into a Triton, a form the commentary says is akin to Ovid's description.

  Strabo and Philostratus are reported to say that Glaucus was metamorphosed into a Triton.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10178-10207 confidence: high

  Euripides and Pausanias describe Glaucus as interpreter of Nereus and skilled in prophecy; Nicander says Apollo learned prediction from him; Strabo and Philostratus say he was metamorphosed into a Triton, akin to Ovid’s description.

  Strabo and Philostratus are cited for Glaucus being metamorphosed into a Triton.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10886-10985 confidence: high

  Circe welcomes the visitors, orders barley, honey, wine, curds, and pressed milk mixed, secretly adds drugs, offers cups, and touches their hair with a wand after they drink.

  The drinkers are touched with Circe's wand and change into bristled, snouted, speechless swine forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10886-10985 confidence: high

  Circe greets the travelers, grants their wishes, orders barley, honey, wine, curds, and pressed milk to be mixed, and secretly adds drugs under the sweetness.

  Circe hospitably receives the men, gives them a drugged drink, touches them with a wand, and they become swine.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10987-11030 confidence: high

  The group is sprinkled with harmless plant juices, struck with an inverted wand, and restored as converse charms are chanted; bristles and cloven-foot traits disappear and human limbs return.

  Plant juices, an inverted wand, and converse charms restore a bristled, cloven-footed group to upright human form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10987-11030 confidence: high

  The group is sprinkled with harmless plant juices, struck on the head with an inverted wand, and restored as reverse charms are chanted; bristles and cloven-foot features vanish and human shoulders and arms return.

  The passage describes a group losing bristles and cloven-foot traits and regaining human posture and limbs through plant substances, an inverted wand, and reverse charms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11033-11116 confidence: high

  The explanatory note says Ulysses remained at Circe’s luxurious court, reflected on degradation, left that life, and that moly symbolizes wisdom; it also treats animal transformations as emblems of brute degradation and compares this with the prodigal son among swine.

  The passage mentions Ulysses’ companions changed into swine and summarizes Circe transforming Picus into a woodpecker and his retinue into animals.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11033-11116 confidence: high

  Ulysses remains at Circe's luxurious court, reflects on his degraded state, resolves to leave; moly typifies wisdom, companions changed into swine represent sensual degradation, and wolves, lions, and horses represent brute propensities.

  The passage includes companions changed into swine, a retinue transformed into various animals, and Picus transformed into a woodpecker.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11118-11219 confidence: high

  Circe turns west and east, touches Picus with her wand, repeats charms, and Picus becomes a strange bird with wings, hard beak, purple and gold coloring, with only his name remaining of his former self.

  Circe transforms Picus into a bird through ritual wand-touch and charms, and transforms his attendants into various wild beasts by touching them with an enchanted wand.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11118-11219 confidence: high

  Circe asks Picus to favor her passion and accept the Sun as father-in-law; Picus refuses because Canens holds him, and Circe threatens that he will not return to Canens.

  Circe, described as a goddess and daughter of Titan, desires Picus; after he refuses her for Canens, she uses magic to change him into a bird.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11118-11219 confidence: high

  Circe turns twice west and twice east, touches Picus three times with a wand, repeats three charms, and Picus becomes a bird with wings, beak, robe-colored wings, gold-colored neck, and only his name remaining.

  Circe turns to the directions, touches Picus three times with a wand, repeats three charms, and Picus' human form is replaced by a bird-form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11118-11219 confidence: medium

  Picus' attendants search for him, confront Circe, and prepare to attack; Circe scatters poisons, invokes Night, the Gods of Night, Erebus, Chaos, and Hecate, produces prodigies, and transforms the young men into wild beasts.

  Circe invokes Night, the Gods of Night, Erebus, Chaos, and Hecate; prodigies follow, including blood-wet grass, black serpents, ghosts, and the transformation of the attendants into beasts.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11221-11315 confidence: high

  Dionysius, Cato, and Sempronius are cited on early Italian origins; Picus is described as an aboriginal Italian king, later deified, a knower of future events who used a tamed woodpecker for augury, and reportedly transformed into that bird after death.

  The passage includes Picus reportedly transformed into a woodpecker, Canens pining into a sound, Diomedes’s followers transformed into birds by Venus, and an Apulian shepherd changed into a wild olive tree.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11221-11315 confidence: medium

  The fable summary says Turnus seeks Diomedes’s help against Aeneas; Diomedes, fearing Venus, refuses and relates that some of his followers were transformed by Venus into birds.

  Venus transforms followers of Diomedes into birds, and the shepherd’s insulting of Nymphs is followed by transformation into a wild olive tree.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11221-11315 confidence: medium

  Canens, wife of Picus, retires to a solitary place after his youthful death, dies there, and her grief gives rise to the fable that she pined away into a sound.

  Canens’s intense grief after Picus’s youthful death gives rise to the fable that she pined away into a sound.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11221-11315 confidence: high

  Picus is described as an aboriginal Italian king later deified; he claimed foreknowledge, used a tamed woodpecker for augury, was reported after death to have become that bird, and was ranked among the Dii Indigetes of Latium.

  Picus is reported after death to have been transformed into a woodpecker, and the fable heading says followers of Diomedes were transformed by Venus into birds.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11221-11315 confidence: high

  The fable heading says Turnus asks Diomedes for help against Aeneas; Diomedes refuses from fear of Venus and recounts followers transformed by Venus into birds; an Apulian shepherd insults Nymphs and becomes a wild olive tree.

  The fable heading says an Apulian shepherd insulted Nymphs and was changed into a wild olive tree.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11221-11315 confidence: high

  Canens, wife of Picus, retired to a solitary place after his youthful death, died there, and her intense grief produced the fable that she pined away into a sound.

  Canens’s grief after Picus’s death is said to have given rise to the fable that she pined away into a sound.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11317-11406 confidence: high

  The companions demand an end to wanderings; Agmon says no further evil remains to fear, invokes Cytherea/Venus, and declares that the men under Diomedes despise her hate.

  Agmon verbally provokes Venus and, as he prepares to answer rebuke, his voice and body change into a feathered, winged, birdlike form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11317-11406 confidence: high

  Lycus, Idas, Nycteus, Rhetenor, Abas, and much of the company take a similar form and fly around the oars; the form is not swan but approaches white swan; the speaker remains with few companions.

  Named companions and the greater portion of the company assume forms similar to Agmon's and fly around the oars.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11317-11406 confidence: medium

  An Apulian shepherd alarms and scares the Nymphs; after recovering they dance in time; he abuses them, imitates them with grotesque capers, and adds filthy rustic language.

  The shepherd mocks and verbally abuses the Nymphs; before he is silent, a growing tree closes his throat, and the wild olive reflects his tongue's infamy.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11317-11406 confidence: high

  Agmon, impetuous and embittered, says there is nothing further for patience to refuse and declares that the men under Diomedes despise Venus' hate.

  Agmon's contemptuous speech toward Venus is followed by his transformation into a bird, and companions are likewise transformed into swanlike birds.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11317-11406 confidence: high

  Lycus, Idas, Nycteus, Rhetenor, and Abas are astounded and take similar form; much of the company flies off around the oars, in birds not swans but approaching white swans; the speaker remains with a small remnant.

  Several named companions and most of the company assume similar bird forms and fly away together.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11317-11406 confidence: medium

  An Apulian shepherd alarms and scares the Nymphs; when they recover and dance, he follows, mocks their movements with grotesque capers, and uses filthy rustic abuse.

  The shepherd's filthy abuse of the Nymphs is followed by a growing tree closing his throat; the wild olive's bitter berries preserve the infamy and coarseness of his speech.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11317-11406 confidence: high

  Before the shepherd can be silent, a growing tree closes his throat; the wild olive's bitter berries indicate the infamy and coarseness of his tongue.

  The wild olive's bitter berries are said to indicate the shepherd's manners and the infamy of his tongue.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 confidence: high

  The explanation recounts Diomedes’ exile, his companions’ flight to Diomedea, and reports that they were transformed into birds by Venus as punishment; variant bird identifications are noted.

  Diomedes’ companions are reported to have been changed into birds by Venus as punishment.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 confidence: medium

  The note says ancient authors are silent about the rude shepherd changed into a wild olive and suggests Ovid may have drawn it from local tradition.

  The unnamed shepherd is said to have been changed into a wild olive.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 confidence: high

  The Mother of the Gods recalls that the pines were cut on Ida, arrives with cymbal, pipe, and lions, declares she will save the ships, and thunder, showers, hail, winds, and waves follow.

  Cybele protects the Idaean pine ships from Turnus’s fire by changing them into sea nymphs.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 confidence: high

  The goddess breaks the cables, carries the ships under the ocean, and their forms change: wood to flesh, sterns to heads, oars to fingers and feet, keel to backbone, cordage to hair, and yards to arms.

  The former ships become ocean Naiads who help tossed ships, except those carrying Greeks.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: high

  The fable heading states that Vertumnus, enamoured of Pomona, assumes several shapes and, as an old woman, succeeds in his object.

  Vertumnus assumes many shapes, including occupational forms and an old woman, to enter Pomona's orchard and approach her despite her avoidance of male suitors.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: high

  Satyrs, Pans, Sylvanus, and another god try to gain Pomona; Vertumnus exceeds them in love but is no more fortunate at first.

  Vertumnus loves Pomona and assumes many forms, finally an old woman, to enter her orchard and approach her.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11663-11721 confidence: high

  “listen to an old woman ... despise a common alliance, and choose for thyself Vertumnus, as the partner of thy couch; and take me as a surety”

  Vertumnus is described as able to change himself into every shape and become whatever he is bidden while being presented as the desired partner.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11663-11721 confidence: high

  The old woman says she loves the addressee, urges her to despise a common alliance, choose Vertumnus as partner, and take the speaker as surety for him.

  Vertumnus is presented as a suitor who can readily change himself into every shape and become whatever he is bidden.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11724-11824 confidence: medium

  The explanation derives Vertumnus from 'verto,' to change, and suggests that his various forms to please Pomona may symbolize the seasons and fruit ripening; labourer, reaper, and old woman may portray spring, harvest, and winter.

  The explanation explicitly links Vertumnus's name to change and proposes that his various forms taken to please Pomona symbolize seasonal changes needed for fruit ripening.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11724-11824 confidence: medium

  The explanation derives Vertumnus from a word for change and suggests that his various forms to please Pomona may symbolize seasonal changes needed for fruit to ripen; the disguises of labourer, reaper, and old woman may portray spring, harvest, and winter.

  The explanation says Vertumnus’ name relates to change and that his various forms to please Pomona may symbolize seasonal changes needed for fruit to ripen.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 confidence: high

  The god urges the nymph to unite with him, returns from old-woman disguise to youthful form, appears like the brilliant sun, and the nymph is captivated by him.

  The god is described as fitted for every shape, sheds an old-woman disguise, appears in youthful brilliance, and wins the nymph's reciprocal desire.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 confidence: high

  A statue and temple of Venus are mentioned; the god urges the nymph to unite with the one who loves her, resumes youthful form from an old woman's garb, and the nymph is captivated.

  A god fitted for every shape has adopted an old woman's garb, returns to youthful form, and wins the nymph's reciprocal response.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11985-12039 confidence: medium

  The commentary says Iphis hanged himself for love of Anaxarete and that Anaxarete's stone transformation seems to be a poetic metaphor for extreme insensibility.

  The passage reports Anaxarete's transformation into stone but explicitly treats it as metaphor for extreme insensibility.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1461-1546 confidence: high

  The explanation says Homer does not mention Meleager’s death and says Althæa was pacified; some writers thought Meleager was poisoned by his mother; the sisters’ transformation into birds is called a poetic fiction denoting grief.

  Meleager’s sisters are said to become birds; the Naiads become the Echinades islands; Perimele is transformed by Neptune into an island.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1461-1546 confidence: high

  Fable summary: Theseus is stopped by Acheloüs’ inundation, enters the river-god’s grotto, hears of five Naiads changed into the Echinades, and of Perimele transformed by Neptune into an island after being thrown into the sea.

  The fable summary states that the Naiads become the Echinades and that Perimele is transformed by Neptune into an island.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1461-1546 confidence: medium

  Footnote identifies Gorge and Deïanira and names the two sisters of Meleager changed into birds as Eurymede and Melanippe.

  Meleager’s sisters are said to be changed into birds, and the explanation interprets this as poetic fiction for grief at their brother’s untimely death.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1548-1589 confidence: medium

  Neptune, called the King of the ocean, moves his head and shakes the waters with assent.

  Perimele’s body hardens, is covered by earth, and becomes an island after Neptune’s assent.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1548-1589 confidence: medium

  Neptune shakes the waters with assent; Perimele swims in fear, her body grows hard, earth encloses her limbs, and “a heavy island grew upon her changed members.”

  Perimele's body hardens, is covered by earth, and an island grows upon her changed members.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1592-1674 confidence: medium

  Fable summary: Jupiter and Mercury in human disguise are refused by neighbors but received by Philemon and Baucis; the gods reward the couple, transform the cottage into a temple and the couple into trees, submerge the impious village as a lake, and Acheloüs relates Proteus' changes.

  The passage centers on disputes over gods giving and taking form, divine disguise in human shape, transformation of a cottage into a temple, humans into trees, a village into a lake, and Proteus' surprising changes.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1592-1674 confidence: low

  The fable summary states that Jupiter and Mercury, disguised as humans, are refused by neighbors but welcomed by Philemon and Baucis; the gods reward them with a temple-priesthood transformation, change them into trees, submerge the impious village as a lake, and Acheloüs relates Proteus' changes.

  The fable summary says Acheloüs relates the surprising changes of Proteus.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1676-1772 confidence: high

  After the story, the Calydonian river addresses Theseus and describes Proteus as changing into many forms: youth, lion, boar, serpent, bull, stone, tree, river or water, and fire.

  Proteus is described as able to pass into many shapes: human, animal, serpent, bull, stone, tree, river or water, and fire.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1676-1772 confidence: high

  Proteus, inhabitant of the encompassing sea, is described as appearing as a young man, lion, boar, serpent, bull, stone, tree, flowing water or river, and fire.

  Proteus is described as passing into many shapes, including human, animal, serpent, bull, stone, tree, water, and fire forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1792-1880 confidence: medium

  Ancient explanations of Proteus include elegant orator, pantomime actor, Egyptian king, wise and just prince, animal-skin helmet adornments, passage through caverns from Pallene to Egypt by Neptune, and return to Thessaly in Virgil and Servius.

  The commentary discusses Proteus' wondrous story and his powers of transformation as treated by poets, along with rationalizing alternatives.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1792-1880 confidence: high

  The fable summary says Metra, daughter of Erisicthon, is involved after Erisicthon is attacked with insatiable hunger for cutting an oak in Ceres' grove; Metra asks Neptune for transformational power; repeated sales recover her until discovered; Erisicthon finally devours his own limbs.

  Metra asks Neptune for the power of transforming into different shapes, allowing her father to sell her and recover her repeatedly.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1792-1880 confidence: high

  Explanation of Proteus gives rationalizing traditions: orator, pantomime actor, Egyptian king, wise and just prince, animal-skin helmet changes including serpent skin, and cavern passage from Pallene to Egypt.

  The passage discusses Proteus’ transformations and Metra’s granted ability to transform herself so her father can recover her after sales.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1951-2042 confidence: high

  The daughter appeals over the neighboring sea to be delivered from a master; Neptune responds by altering her form and giving her the appearance and habit of a man who catches fish.

  The passage includes Neptune changing the daughter’s form, the daughter escaping in multiple animal forms, and Acheloüs describing his own repeated bodily changes.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1951-2042 confidence: high

  The father’s appetite consumes his paternal estate; only his daughter remains, and he sells her because of want.

  The daughter is sold, transformed into a different appearance to elude her master, and later repeatedly escapes other masters in animal forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1951-2042 confidence: medium

  The first-person speaker says he also has a limited power of changing body: he may appear as himself, as a snake, or as a horned herd leader, though one side of his forehead is deprived of its weapon.

  Acheloüs says he can change into a horned herd leader but now lacks the weapon on one side of his forehead.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1951-2042 confidence: high

  Neptune does not despise her prayer; although her master had just seen her, he changes her form and gives her the appearance and habit of a man who catches fish.

  The daughter is transformed by Neptune to escape her master and later escapes repeated sales by changing into animal forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1951-2042 confidence: high

  The daughter stretches her hands over the neighbouring sea and asks Neptune to deliver her from a master, identifying him as possessor of the prize of her ravished virginity.

  The daughter prays to Neptune over the sea, and Neptune changes her form so she can evade her master.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1951-2042 confidence: high

  Achelous says that he too can often change his body, though within limits: he appears as himself, as a snake, and as a horned leader of a herd; one side of his forehead is now deprived of its weapon.

  Achelous says he can change his body into several forms, including a snake and a horned herd-leader, though his transformations are limited and one horn is gone.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2045-2065 confidence: medium

  Some interpret Metra's changes as wages received from those she served in the capacity of a slave and gave to her father; domestic wages were often paid in kind.

  The passage discusses Metra's changes and reports interpretations that they signify wages from service or payment for debauchery.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2045-2065 confidence: medium

  Metra is said to have been able to turn her hand to any useful employment in time of need.

  The note repeatedly refers to Metra's changes, though it rationalizes them as work, wages, or payment rather than literal transformation.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3241-3332 confidence: high

  The fable summary says Byblis loves her brother Caunus, Caunus leaves his country to avoid encouraging her passion, Byblis follows through Caria, and she is changed into a fountain.

  Byblis is changed into a fountain while following Caunus through Caria.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3241-3332 confidence: high

  The fable summary says Byblis loves her brother Caunus; he leaves his country to avoid encouraging her passion; she follows him through Caria and is changed into a fountain.

  Byblis falls in love with her brother Caunus; he flees, she follows, and she is changed into a fountain.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3485-3574 confidence: high

  When the woods fail, Byblis collapses on the hard ground, silent among leaves; Lelegeian Nymphs try to raise and advise her, but she lies silent, tears herbs with her nails, and waters the grass with tears.

  Byblis waters the grass with tears; Naiads make an undrying channel beneath them; she dissolves into tears and changes into a fountain.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3485-3574 confidence: high

  Byblis falls exhausted when the woods fail, lies silent with her hair on the ground, presses leaves with her face, tears green herbs with her nails, and waters the grass with tears while Lelegeian Nymphs try to raise and console her.

  Byblis’s tears become associated with an undrying channel, and she is changed into a fountain bearing her name.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 confidence: high

  The note says Antoninus Liberalis and Ovid both describe Byblis traveling in search of her fleeing brother and reaching Caria; Antoninus gives a Hamadryad transformation near a mountain summit, while Ovid gives a fountain transformation.

  Ovid is said to change Byblis into a fountain that afterwards bore her name, and the explanation links this to her weeping by a fountain.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 confidence: high

  The fable heading says Ligdus orders Telethusa to destroy a female infant, Isis appears in a dream forbidding obedience and promising protection, Telethusa bears Iphis as a daughter who passes for a son, Iphis marries Ianthe, and Isis transforms Iphis into a man.

  The fable heading states that Iphis, born female and raised as a son, is married to Ianthe and then transformed by Isis into a man.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 confidence: high

  Ovid and Antoninus Liberalis are said to make Byblis travel in search of her brother to Caria; Antoninus has her transformed into a Hamadryad near a mountain summit, while Ovid has her changed into a fountain bearing her name.

  Byblis is said in variants to become a Hamadryad or a fountain after the crisis involving Caunus.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3655-3750 confidence: high

  The fable summary says Ligdus orders Telethusa to destroy a female infant; Isis appears in a dream, forbids obedience, promises protection; Telethusa bears a daughter, Iphis, who passes as a son and later marries Ianthe; Isis transforms Iphis into a man.

  Iphis is born female, passes for a son, and is later transformed into a man by Isis.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3752-3838 confidence: medium

  Iphis cites Crete's prodigies: the daughter of the Sun loved a bull and, by contrivance under cow-form, coupled with it; Iphis imagines Daedalus returning with wax wings and asks whether he could change her into a youth or transform Ianthe.

  Iphis explicitly asks whether Daedalus could make her from a maiden into a youth or transform Ianthe.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3752-3838 confidence: medium

  Iphis cites Crete's prodigies: the daughter of the Sun loved a bull and, by contrivance under cow-form, coupled with it; Iphis imagines Daedalus returning with wax wings and asks whether he could change her into a youth or transform Ianthe.

  Iphis recounts that the daughter of the Sun used a subtle contrivance and the form of a cow to couple with a bull.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3752-3838 confidence: medium

  Iphis compares herself to the daughter of the Sun who loved a bull, mentions Daedalus and his waxen wings, asks whether he could make her a youth or transform Ianthe, and says nature alone prevents the desired marriage; she invokes Juno and Hymenaeus.

  Iphis explicitly asks whether Daedalus could make her from a maiden into a youth or transform Ianthe.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3840-3937 confidence: high

  The mother leaves the temple concerned but pleased by an auspicious omen; Iphis follows with longer strides, greater strength and vigour, sterner features, shorter hair, and is stated to be now male after having been female.

  Iphis is described as having recently been female and now being male, with accompanying bodily changes in strength, stride, features, and hair.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3840-3937 confidence: medium

  The goddess moves or seems to move her altars; the temple doors shake; her moonlike horns shine; the sistrum sounds.

  The goddess's omen is followed by Iphis's physical change and the explicit statement that Iphis is now male after having been female.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3940-3952 confidence: medium

  “The story of Iphis being changed from a young woman into a man,” with the scene laid “in the isle of Crete.”

  The passage identifies the central story as Iphis being changed from a young woman into a man.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3940-3952 confidence: medium

  The explanation describes the story of Iphis being changed from a young woman into a man, says Ovid places it in Crete, and notes that ancient history is silent about it.

  The passage describes Iphis as changed from a young woman into a man.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 confidence: medium

  Because Ganymede was arrested in Jupiter's temple by order of a prince with an eagle ensign, a report arose that Jupiter carried him off in eagle form.

  The report explained in the passage says Jupiter carried off Ganymede in the shape of an eagle.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4672-4753 confidence: medium

  Hyacinthus is a Laconian youth, regarded as favorite of Apollo and the Muses, who dies after a quoit strikes his head during play.

  Hyacinthus is described as favored by Apollo and the Muses, dies by a quoit, and is associated with an alleged change into a flower.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4672-4753 confidence: high

  The fable heading states that Venus, angered by the Cerastae's human sacrifices on Cyprus, transforms them into bulls, and transforms the Propœtides into rocks for dissolute conduct.

  Venus is offended by the Cerastae's human sacrifices and transforms the horned group into fierce bulls.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4672-4753 confidence: high

  The Propœtides deny that Venus is a goddess; after loss of shame and hardening of the blood in their faces, they become hard rocks.

  The Propœtides deny Venus's divinity and are changed into hard rocks through divine anger.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4672-4753 confidence: high

  Venus, offended by wicked sacrifices in her cities and lands, considers punishing the inhuman race by exile, death, or changing their shape.

  Venus punishes the Cerastae by changing them into bulls and the Propœtides by changing them into rocks.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 confidence: medium

  The Cerastae of Cyprus are said to have been changed into bulls, with an explanation linking this to barbarous manners and sacrificing strangers at altars.

  The Cerastae are said to become bulls, and the Propoetides are said to become rocks.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 confidence: medium

  The Cerastæ of Cyprus are said to have been changed into bulls; the explanation links this to barbarous sacrifices, horn-like promontories, and the name Cerastis from the Greek word for horn.

  The Cerastæ are said to have been changed into bulls or oxen.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4756-4855 confidence: medium

  The Propœtides of Cyprus are described as dissolute women; the explanation says poets told that they were transformed into rocks.

  The Propœtides are described as transformed into rocks.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4858-4949 confidence: medium

  The fable summary identifies Myrrha, daughter of Cinyras and Cenchris; describes her incestuous passion, attempted hanging, nurse’s intervention and stratagem, father’s pursuit, flight, birth of Adonis, and transformation into a tree.

  The fable summary says Myrrha bears Adonis and is transformed into a tree, and the narrator connects the origin of the myrrh-tree with the crime.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4858-4949 confidence: high

  Fable summary: Myrrha, daughter of Cinyras and Cenchris, loves her father incestuously, attempts hanging, is saved by her nurse, reveals her despair, obtains her desire by stratagem, is pursued by her father, bears Adonis, and becomes a tree.

  The fable summary states that Myrrha gives birth to Adonis and is transformed into a tree; the narration connects the myrrh-tree with the crime’s origin.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: high

  Myrrha prays to the deities, admits deserved punishment, asks not to pollute living or dead, and asks to be transformed and denied both life and death.

  Myrrha asks to be denied both life and death by transformation, and her human body becomes a tree while she retains tears.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: high

  Divine agency answers; Myrrha’s body becomes roots, wood, sap, branches, and bark. She continues to weep, and myrrh distils from the bark retaining her name.

  The transformed tree continues to weep, and the distilling myrrh from the bark keeps Myrrha’s name for future ages.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5035-5125 confidence: high

  A divinity or gods fulfill the prayer: earth closes over her legs, roots form, bones become wood, blood becomes sap, arms become branches, fingers smaller branches, and skin bark.

  Myrrha’s body changes into roots, wood, sap, branches, and bark while retaining weeping through the tree.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5211-5307 confidence: high

  Myrrha retires into Arabia; her tree transformation is explained through the name Mor/myrrh; the story is compared to a Phoenician tradition of Noah and Ham.

  The passage explains Myrrha's transformation into a tree and also describes Adonis as recently enclosed in a tree and recently born.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5211-5307 confidence: high

  Hippomenes asks Venus for aid, uses golden apples to win Atalanta, later incurs punishment after defiling Cybele's shrine, and both become lions.

  Hippomenes and Atalanta defile Cybele's shrine and are transformed into lions that draw her chariot.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5211-5307 confidence: high

  Myrrha retires into Arabia under execrations; the commentary explains Adonis' Arabian birth and Myrrha's tree transformation etiologically, and proposes a Phoenician Noah-Ham tradition as a possible foundation.

  Myrrha's transformation into a tree is explicitly discussed and tied to the name Mor meaning myrrh.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5211-5307 confidence: high

  The fable synopsis states that Adonis is educated by Naiads, loved by Venus, warned about dangerous hunting, and that Venus recounts Atalanta and Hippomenes: oracle, fatal races, Venus' golden apples, victory, shrine defilement, and transformation into Cybele's lions.

  After Hippomenes and Atalanta defile Cybele's shrine, they are transformed into lions and made to draw her chariot.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5391-5474 confidence: high

  Near the temple is a dim recess like a cave, covered with native pumice, sacred from ancient observance, where a priest had placed many wooden images of ancient gods.

  The pair defile a sacred recess near the temple, after which they are changed bodily into lions.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5391-5474 confidence: high

  The pair’s bodies change: manes cover their necks, fingers bend into claws, shoulders become forelegs, weight shifts to the breast, tails sweep the sand, and growls replace speech.

  The passage details the bodily conversion of Hippomenes and Atalanta into lions, including manes, claws, forelegs, tails, growls, and woodland life.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5391-5474 confidence: high

  The couple pass a temple of the Mother of the Gods in a shady wood, rest nearby, enter a dim cave-like sacred recess containing wooden images, and defile the sanctuary; the images turn away their eyes.

  The couple defiles a sacred recess near Cybele's temple, after which their bodies are transformed into lions.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 confidence: high

  Apollodorus' version: Atalanta is exposed at birth, nourished by a she-bear, found by hunters, becomes a huntress, kills two Centaurs, sets a fatal race condition for marriage, is won by Melanion through a similar stratagem, and both are transformed into lion and lioness after profaning Jupiter's temple; variant father names are also reported.

  After profaning Jupiter's temple, Melanion and Atalanta are transformed into a lion and lioness.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 confidence: medium

  Venus travels through the air in a swan-drawn chariot, hears Adonis dying, descends, tears her garments and hair, strikes her breast, complains to the Fates, and says memorials of her sorrow and a yearly representation of his death will remain.

  Venus mourns Adonis, promises memorials of sorrow, sprinkles his blood with nectar, and a flower springs from the blood.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 confidence: high

  Venus recalls Persephone's plant transformation, sprinkles Adonis's blood with nectar, and a flower the color of his blood arises within an hour; the flower is short-lived and beaten down by winds.

  Adonis's blood becomes a flower, and the passage also cites Proserpine changing Mentha into mint.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 confidence: high

  After profaning Jupiter's temple, Melanion and Atalanta are transformed into a lion and lioness; the explanation also notes variant names and identities for Atalanta in other writers.

  After profaning Jupiter's temple, Melanion and Atalanta are transformed into a lion and lioness.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 confidence: high

  Cytherea hears Adonis's dying groans, descends, mourns by tearing garments and hair and striking her breast, complains of the Fates, and declares that yearly memorials of her sorrow and his death will remain.

  Venus changes Adonis's blood into a crimson flower after his death.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5537-5632 confidence: high

  Cytherea hears Adonis's dying groans, descends, mourns by tearing garments and hair and striking her breast, complains of the Fates, and declares that yearly memorials of her sorrow and his death will remain.

  The passage cites Venus changing blood into a flower and Persephone or Proserpine changing Mentha into mint.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: medium

  Ancient authors are named as sources for the loves of Venus and Adonis; Mars is jealous, Diana sends the boar, and some writers say Apollo took the form of the animal.

  Some writers say Apollo himself took the form of the boar that destroyed Adonis.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: high

  The fable summary says Proteus foretells Thetis will have a son greater than his father; Jupiter yields Thetis to Peleus; Thetis flees by assuming shapes, Peleus holds her fast, marries her, and she bears Achilles.

  Thetis resists Peleus by changing forms into a bird, tree, and tiger; he holds her through some changes and later marries her.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: medium

  Peleus goes to Ceyx to expiate killing Phocus; Ceyx tells of Dædalion transformed into a hawk after Chione’s death; Psamathe sends a wolf to avenge Phocus by destroying herds, but Thetis intercedes and the wolf becomes stone.

  Ceyx reports that Dædalion, overcome by grief for Chione, was transformed into a hawk.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: high

  The summary states that Proteus foretells Thetis will have a son stronger than his father; Jupiter, in love with Thetis, yields her to Peleus; Thetis changes shapes until Peleus holds her fast, marries her, and she bears Achilles.

  Peleus seizes Thetis, who resists by changing into bird, tree, and tiger; the summary says he later marries her and she bears Achilles.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high

  Peleus pours wine on the waters and worships the sea gods; Proteus says Peleus will gain the desired alliance if he binds the sleeper in the cool cave and holds her through imitated forms.

  Proteus instructs Peleus to bind the sleeper and not be deceived by many forms; Thetis changes shape while held and then appears again as herself.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium

  Ceyx says the predatory bird was once Dædalion, his violent and warlike brother, and contrasts his own love of peace and marriage with Dædalion’s love of warfare.

  Ceyx cherishes peace and marriage, while his brother Dædalion loved warfare and is now changed into a predatory bird.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: high

  Proteus, speaking from the waves, tells Peleus that he will gain the desired alliance if he binds Thetis while she sleeps in a cool cave and holds her despite her many forms until she returns to her original form.

  Proteus instructs Peleus to hold Thetis despite her many forms, and Thetis changes shape until she is forced to return to her former form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6347-6418 confidence: medium

  Ceyx says a predatory bird was once a man named Daedalion, his brother; Ceyx loved peace while Daedalion delighted in war and subdued kings and nations.

  Ceyx says the predatory bird was once a man named Daedalion.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6420-6505 confidence: high

  The narrator describes himself as the woman's uncle; her father bitterly mourns, tries four times to rush into her burning pile, then runs pathlessly toward Parnassus with extraordinary speed.

  Dædalion, grieving his daughter and about to throw himself from a rock, is changed by Apollo into a hawk.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6420-6505 confidence: high

  The father laments his daughter, repeatedly tries to enter her funeral pile, flees like a stung ox, and reaches the heights of Parnassus with a desire for death.

  Dædalion, grieving and desiring death, is changed by Apollo into a hawk with wings, beak, and talons.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6420-6505 confidence: medium

  Apollo pities Dædalion as he would throw himself from a rock, transforms him into a hawk, and gives him wings, a curved beak, crooked claws, courage, and strength.

  Apollo pities Dædalion when he is about to throw himself from a rock and gives him a new bird form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6507-6591 confidence: medium

  The wolf persists in furious slaughter, urged by blood, until she changes him into marble while he fastens on a mangled heifer’s neck.

  The wolf, driven by blood and slaughter, is changed into marble while attacking a heifer.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: high

  Discord presents the golden apple at Thetis' marriage; the dispute over it occasions the Trojan war. The note also says Thetis assumed various forms to avoid Peleus' advances and offers a rationalized explanation.

  Thetis is said to assume various forms to avoid Peleus' advances.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: high

  The passage says Thetis assumed various forms to avoid Peleus, and explains this as a way of saying she had several suitors, resisted Peleus, and used pretexts until he overcame the difficulties.

  Thetis is said to assume various forms to avoid Peleus's advances before the marriage is achieved.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: medium

  The wolf as minister of Psamathe's vengeance for Phocus is explained through Lycomedes, king of Scyros and Psamathe's brother, who avenged Phocus, warred against Ceyx, ravaged the country and Peleus's flocks, was pacified, and was rumored to become a rock after ravaging like a wild beast.

  A wolf serving Psamathe's vengeance is explained through Lycomedes' revenge campaign, ravaging, pacification, and rumored transformation into a rock.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: medium

  The synopsis of Fable VII says Ceyx goes to Claros to consult the oracle, is shipwrecked, Juno sends Iris to Sleep, Sleep sends Morpheus in a dream to Halcyone to announce Ceyx's death, Halcyone finds his body on the shore, and the gods transform both into kingfishers.

  The synopsis says Halcyone finds Ceyx's body and that the gods transform both spouses into kingfishers.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6762-6840 confidence: medium

  Juno rejects prayer for the dead Ceyx and commands Iris to go to Sleep and have him send Halcyone a truthful vision in Ceyx's form; Iris travels in thousand-coloured garments to Sleep's rock-concealed abode.

  The requested vision is to appear under the form of Ceyx after his death.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6762-6840 confidence: medium

  Juno cannot endure prayers for one who is dead and commands Iris to go to Sleep and have him send Halcyone a vision in the form of dead Ceyx.

  Juno commands Iris to tell Sleep to send Halcyone a vision under the form of dead Ceyx to reveal the real misfortune.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6842-6918 confidence: high

  Father Sleep raises Morpheus from among his thousand sons; Morpheus is described as a skilled artist who imitates human shape, gait, countenance, speech, dress, and customary words.

  Morpheus imitates human forms, Icelos/Phobetor takes animal, bird, and serpent forms, Phantasos takes lifeless forms, and Morpheus then assumes Ceyx's form.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6842-6918 confidence: high

  Sleep raises Morpheus, one of his thousand sons, as the most skilled imitator of human gait, face, speech, dress, and habitual words.

  Morpheus changes into Ceyx's human form to deliver a message, while the passage also describes other dream-beings who take animal, serpent, elemental, and vegetal forms.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6920-7009 confidence: high

  Halcyone leaps onto the mole, flies with newly formed wings, gives a sad bird cry, and touches Ceyx's body with wings and bill.

  Halcyone receives wings and both spouses are changed into birds through the pity of the gods.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6920-7009 confidence: high

  Halcyone leaps onto a man-made mole, flies with newly formed wings, skims the water as a bird, and touches Ceyx's bloodless body with wings and bill.

  Halcyone begins flying with newly formed wings, and the gods change both Halcyone and Ceyx into birds.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7108-7175 confidence: high

  Explains the names and functions of Morpheus, Icelos, Phobetor, Taraxion, and Phantasos: shape, likeness, fear or terror, and fancy.

  Morpheus is said to assume various shapes, and Icelos is explained by likeness for a similar reason.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7108-7175 confidence: high

  Morpheus is linked to shape and assumes various shapes; Icelos is linked to likeness; Phobetor to fear and terrifying mortals; Phantasos to fancy.

  Morpheus is named from shape or figure because he assumes various shapes; Icelos is connected with likeness.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7276 confidence: high

  Ceyx goes to Claros after family deaths, is shipwrecked returning, and Halcyone dies of grief or enters the sea; they are said to become kingfishers, a bird considered a symbol of conjugal affection.

  Ceyx and Halcyone are changed into birds in the explanatory variants, and Æsacus is feathered and becomes a didapper.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7276 confidence: high

  After the deaths of Dædalion and Chione, Ceyx consults Apollo’s oracle at Claros and is shipwrecked on his return; Halcyone dies of grief or throws herself into the sea, and the pair are said to become birds identified with kingfishers and conjugal affection.

  Ceyx and Halcyone are said to become birds, and Æsacus is transformed into a didapper after leaping into the sea.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7276 confidence: high

  The explanation reports Apollodorus’ less favorable version: the couple’s pride causes their destruction, and Jupiter changes Ceyx into a cormorant and Halcyone into a kingfisher because they assumed divine names.

  The Apollodorus variant says Jupiter punishes Ceyx and Halcyone for assuming the names of Jupiter and Juno by changing them into birds.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7178-7276 confidence: high

  Æsacus hurls himself from a wave-worn rock into the sea; Tethys pities him, receives him softly, covers him with feathers, and prevents him from obtaining the death he seeks.

  Æsacus attempts to die by leaping into the sea after Hesperie’s death, but Tethys prevents the death and transforms him with feathers into a diving bird.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7293-7322 confidence: medium

  Ovid and Apollodorus agree that Æsacus was Priam's son and changed into a didapper/diver; Apollodorus instead makes him son of Priam and Arisbe, married to Sterope, whose young death leads him to throw himself into the sea.

  The passage states that Ovid and Apollodorus agree Æsacus was changed into a didapper or diver.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7293-7322 confidence: high

  Ovid and Apollodorus agree that Æsacus was Priam's son and was changed into a didapper or diver, though they differ on other circumstances; Apollodorus names Priam and Arisbe, daughter of Merope, as his parents.

  Æsacus is explicitly said to have been changed into a didapper or diver.

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• The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: high

  Minos besieges Megara; Scylla betrays her country for love of him; the country's safety depends on Nisu's purple lock; after rejection she clings to Minos's ship and becomes a bird, while Nisu becomes a sea eagle.

  The country depends on Nisu's purple lock; Scylla betrays it for Minos and is later changed into a bird, while Nisu becomes a sea eagle.

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• The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: high

  Dædalus invents wings and flies from Crete; Icarus accompanies him and drowns; a partridge rejoices during the funeral rites and is identified as transformed Perdix or Talus, cast from Minerva's temple after being envied for ingenuity.

  Perdix or Talus is described as envied for ingenuity, thrown from Minerva's temple, and transformed into a partridge.

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• The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: high

  Theseus visits Achelous and sees the Echinades islands, formerly Naiads; Pirithoüs denies the possibility, and Lelex cites Baucis and Philemon, changed into trees while their house becomes a temple and the country a pool of water.

  The Naiads become the Echinades islands; Baucis and Philemon become trees; their house becomes a temple and the neighbouring country becomes a pool of water.

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• The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: medium

  Achelous tells of the transformations of Proteus and Metra, and how Metra supports her father Erisicthon while he is afflicted with violent hunger.

  Achelous tells of Metra's transformations and of her supporting her father Erisicthon while he is afflicted with violent hunger.

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• The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: high

  Minos besieges Megara; Scylla betrays her country because of love for Minos; the country's safety depends on Nisu's purple lock; Scylla is rejected, clings to Minos's ship, and becomes a bird while Nisu becomes a sea eagle.

  The passage repeatedly summarizes transformations: Scylla and Nisu into birds, Perdix/Talus into a partridge, Naiads into islands, Baucis and Philemon into trees, and further transformations of Proteus and Metra.

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• The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: high

  Book IX begins with Acheloüs relating his transformations while contending with Hercules for Deïanira; Hercules wins her.

  The passage enumerates multiple transformations: Acheloüs’ own transformations, Lychas into a rock, Galanthis into a weasel, Dryope into a lotus, Byblis into a fountain, and Iphis into a man.

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• The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: high

  The passage says Byblis’ transformation would have seemed more surprising if Iphis had not recently been changed into a man on the day of her nuptials.

  Iphis is changed into a man on the day of her nuptials.

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• The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: high

  Acheloüs relates his transformations while contending with Hercules for Deïanira; Hercules wins her.

  The passage summarizes many changes of form: Acheloüs's transformations, Lychas into a rock, Galanthis into a weasel, Dryope into a lotus, Byblis into a fountain, and Iphis into a man.

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• The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: high

  Iphis had recently been changed into a man on the day of her nuptials.

  Iphis is changed into a man on the day of her nuptials.

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• The Metamorphoses of Ovid, Books VIII-XV THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 confidence: medium

  “In his sorrow, Orpheus repairs to the solitudes of the mountains, where the trees flock around him at the sound of his lyre”; Atys and Cyparissus are named in connection with pine and cypress transformations.

  The passage repeatedly lists transformations: named figures become trees or flowers, groups become bulls or stones, two figures become lions, Adonis becomes an anemone, and Pygmalion's statue becomes a living woman.

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• The Metamorphoses of Ovid, Books VIII-XV THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 confidence: medium

  Orpheus, in sorrow, repairs to mountain solitudes; trees gather around him at the sound of his lyre, including the pine linked to Atys and the cypress linked to Cyparissus.

  Atys is changed into a pine, Cyparissus into a cypress, and Myrrha into the myrrh tree.

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• The Metamorphoses of Ovid, Books VIII-XV THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 confidence: medium

  Orpheus sings of Ganymede's rape; Hyacinthus, beloved and slain by Apollo, becoming a flower; the Cerastae becoming bulls; and the Propoetides becoming stones.

  The Cerastae are transformed into bulls, the Propoetides into stones, and Hippomenes and Atalanta into lions.

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• The Metamorphoses of Ovid, Books VIII-XV THE METAMORPHOSES. / BOOK VIII. / BOOK IX. / BOOK X.; lines 297-312 confidence: high

  Orpheus sings of Myrrha changed into the myrrh tree after incest with her father; Venus relates to Adonis the transformation of Hippomenes and Atalanta into lions; Adonis becomes an anemone.

  Myrrha is changed into the myrrh tree after incestuous intercourse with her father.

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native american plains

• Blackfoot Lodge Tales HEAVY COLLAR AND THE GHOST WOMAN 7 1 / HEAVY COLLAR AND THE GHOST WOMAN 73 / THE WOLF-MAN / THE WOLF-MAN 79; lines 3611-3691 confidence: medium

  At the big wolves' home, a very old blind wolf with powerful medicine cures the man and makes his head and hands look like those of a wolf; the rest of his body is unchanged.

  The old blind wolf's medicine heals the man and makes his head and hands look like those of a wolf; later the people call him a man-wolf.

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• Blackfoot Lodge Tales THE BLACKFOOT GENESIS I4I / THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK / THE DOG AND THE STICK I47; lines 6128-6178 confidence: high

  The place is covered with buffalo and deer; the wife says, "The dog and the stick are now in there," and the man says they "were not what they looked like."

  The man says the dog and stick are not what they look like, and they later change into their true shapes.

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• Blackfoot Lodge Tales THE BLACKFOOT GENESIS I4I / THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK / THE DOG AND THE STICK I47; lines 6128-6178 confidence: high

  The people drive buffalo toward the pis'kun, but a raven repeatedly flaps, croaks, and turns them away; Old Man then knows the raven had kept the buffalo cached.

  Old Man changes into a beaver and feigns death so that the raven approaches; he then captures the raven who had blocked the buffalo drive.

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• Blackfoot Lodge Tales THE LOST CHILDREN 57 / THE LOST CHILDREN 59 / HEAVY COLLAR AND THE GHOST WOMAN 7 1 / HEAVY COLLAR AND THE GHOST WOMAN 73; lines 3472-3572 confidence: medium

  Heavy Collar leaves the lodge at night, sees a big bear come from the brush, throws a piece of bone at it, hears it threaten him for having killed it once, and recognizes it as the ghost woman or ghost bear.

  A big bear speaks to Heavy Collar, refers to his previous killing of it, and is recognized by him as the ghost woman or ghost bear.

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• Blackfoot Lodge Tales THE BLACKFOOT GENESIS / THE BLACKFOOT GENESIS I4I / THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK; lines 6048-6125 confidence: high

  Old Man changes himself into a little dog, and the young man changes himself into a root-digger.

  Old Man and the young man transform into a little dog and a root-digger, are brought into the lodge, and later return to their proper shapes at night.

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• Blackfoot Lodge Tales THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK / THE DOG AND THE STICK I47 / THE BEARS; lines 6181-6277 confidence: medium

  Old Man sees Wolf Chief, a very old wolf surrounded by children, and asks to be made into a wolf so he may live as wolves do and catch swift game.

  Old Man asks to be made into a wolf, and Wolf Chief gives him wolf hair on selected body parts so he can join the wolves' way of life.

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• Blackfoot Lodge Tales THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK / THE DOG AND THE STICK I47 / THE BEARS; lines 6279-6348 confidence: high

  Old Man sees tracks on sand, turns into a rotten tree, and the bears claw and bite the tree while he remains still.

  Old Man becomes a rotten tree to get near the bears and later wears the frog's hide and imitates the frog to approach the wounded bears.

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• Blackfoot Lodge Tales TWO WAR TRAILS 85 / S6 STORIES OF ADVENTURE / S8 STORIES OF ADVENTURE / TWO WAR TRAILS 89; lines 4013-4080 confidence: high

  Six Cree scouts enter a little ravine; a grizzly bear appears, kills five, and one escapes. The passage says Crees and Blackfeet believe this was E-kiis'-kini's spirit, that he comes back, and that he is still on earth in a different shape.

  The grizzly bear kills five Cree scouts, and the passage states that Crees and Blackfeet believe it was E-kiis'-kini's spirit and that he is still on earth in a different shape.

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

  Contents entries include The Deserted Children, The Girl who became a Bear, The Man born from a Horse, The Woman and the Horse, The Little Girl who was married by a Bear, The Young Man who became a Water-monster, and The Woman who was recovered from a Water-monster.

  Titles state that a girl became a bear and a young man became a water-monster.

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

  Clotted-Blood travels through multiple deadly encounters: a falling tree, sinking bridge, people-sucking wolf, consuming dish, gambling Bull, swing and water-monster episode, and sharp-legged killer.

  Clotted-Blood repeatedly becomes a feather to survive a falling tree, consuming dish, Bull attack, and falling cliff; the boy raised by Seven Bulls also becomes a feather to survive the powerful Bull’s charge.

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

  The boy raised by Seven Bulls meets a powerful Bull’s herd, is attacked, is protected unsuccessfully by his seven fathers, turns into a feather, kills the Bull, heals his foster fathers, and returns to find his human parents.

  The boy raised by Seven Bulls becomes a young man, survives the powerful Bull by turning into a feather, kills him, heals his foster fathers, and returns to find his parents.

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• Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

  A child changes into a bear, kills other children and the camp except her little sister; her six brothers return and ask the little sister to learn how the Bear can be killed.

  A playing child changes into a bear and kills children and camp members.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1595-1656 confidence: medium

  The older sister mocks Found-in-the-Grass as a big-bellied child with a dirty nose; the wife replies by mocking Crow as big-nosed and says her husband changes at night into a good-looking, perfumed young man.

  The older sister mocks Found-in-the-Grass as an unattractive child, while his wife says he goes out in the evening and returns after dark as a handsome, perfumed young man.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1735-1805 confidence: high

  The tree sways and falls as Clotted-Blood passes; he becomes a down feather, then a man again. The hollow tree contains dead, skeletal, and not-yet-dead people; Clotted-Blood removes them, causes the living ones to live, and burns the tree.

  When the tree falls, Clotted-Blood becomes a down feather floating in the air and later becomes a man again.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1807-1877 confidence: high

  Clotted-Blood is drawn toward the dish, turns into a down feather, lands behind the old woman, turns the dish toward her so she is consumed, then breaks and burns the dish.

  Clotted-Blood repeatedly changes into a down feather or plume to pass over attackers or survive being tossed, then becomes a man again.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1879-1927 confidence: high

  A tree leaning over a steep bank holds a swing above deep water; after the rope is cut, Clotted-Blood turns into a down feather and later stands as a man again.

  When falling toward the water after the rope is cut, Clotted-Blood turns into a down feather, lands safely, and becomes a man again.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1994-2062 confidence: high

  The bulls charge Clotted-Blood; when a buffalo strikes with a sharp horn, only a down feather flies there and the horn breaks, and all seven break a horn.

  Clotted-Blood is associated with a down feather during the buffalo attack and explicitly turns into a feather when the cliff falls, later standing again as a man.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2154-2224 confidence: high

  The boy recalls that his grandmother told him not to go to the tent, decides to look at it, and sees pretty girls outside who recognize him as Moon-Child.

  The girls attract Moon-Child with play, praise, embraces, and offers of marriage; one turns into a snake during the myth-telling episode, and the last becomes a large snake underground.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2699-2745 confidence: medium

  The girl ties three tent-poles together and tells her brother to look; he sees a large tent, and inside are property and beds for them and for the dog, who is described as an old man.

  The passage states that the dog was an old man and later treats the dog/old man as a person who receives clothing and a wife.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2699-2745 confidence: medium

  The next tale is titled “The Girl who became a Bear”; in a large camp, many little girls play in brush near the river, with one girl older than the rest; she tells them to bring food and says one not bringing the last rib is not loved by her parents.

  The next tale is titled “The Girl who became a Bear,” and its opening has an older girl organizing a game of bear with eight buffalo ribs.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2747-2790 confidence: high

  A sister suddenly turns into a bear; she kills all except her little sister, and the armed men of the camp cannot stop her.

  The passage states that the sister suddenly becomes a bear and then acts in that bear form.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3167-3216 confidence: high

  The woman says the one who took her away is her husband, that she has seven children who are young horses, identifies a nearby black horse as husband, and says she has become a horse.

  The woman says she has become a horse, identifies a horse husband, and describes seven young horses as her children.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3167-3216 confidence: high

  Tale 38 begins: a camp moves and leaves a little girl behind; she follows tracks, cries, and a bear calls her by name, tells her to stay with him, and says he is rich and can kill buffalo, deer, and any kind of game.

  A bear addresses the abandoned girl, offers support, turns into a man, and marries her.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3167-3216 confidence: low

  Title of tale 39: The Young Man who became a Water-monster.

  The tale title states that the young man became a water-monster.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3218-3301 confidence: high

  One companion wants to eat the roasted animal's red meat despite the other's warning; after he eats, he appears at night with horns and an animal-like, white-striped lower body, but is human again by morning.

  One companion eats the roasted animal's meat and afterward appears at night with horns and an animal-like lower body, later becoming a water-animal.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3218-3301 confidence: high

  The wife rises from the water, woman above the hips and snake below, suckles the thin baby, and tells her husband to shoot the highest place in the approaching welling water, identifying it as the bax'aa.

  The recovered wife is woman from the hips upward and snake below, and later asks to be restored to human form.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3584-3649 confidence: high

  The man asks the Cheyenne to set seven buffalo skulls in a row, says they may kill him if he misses or stumbles, jumps from skull to skull like a rabbit while carrying the boy, and turns into a rabbit as he goes.

  Hat'uxu leaps like a rabbit and then turns into a rabbit while escaping with the boy.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 895-963 confidence: high

  Nix'a't changes into a small scabby dog and remains at the old camp-site; the old woman's granddaughter asks to go there, while the old woman warns that Nix'a't was in camp and is deceitful; the girl finds and takes the dog.

  Nix'a't changes into a scabby dog, is taken into the household, and later uses dog form again to drive out buffalo.

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• Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 539-650 confidence: medium

  A summarized Grinnell adventure has Old Man hunt with wolves, sleep under their tails, disobey an injunction, get hit with a bone, kill the responsible wolf, become a wolf by request, encounter Chief Bear and other bears, take Frog's skin as a disguise, and kill the bears.

  Old Man is transformed into a wolf, then later takes Frog's skin and uses it as a disguise to kill bears.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2588-2683 confidence: medium

  The eldest daughter is taken to Beaver but is disgusted by his bodily dirtiness and bed-soiling, leaves for Crow-Arrow, and the chief angrily sends the youngest daughter instead.

  Beaver appears as a dirty boy and is rejected, yet the chief recognizes his power; he later transforms into a man by painting himself.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2588-2683 confidence: medium

  Beaver mixes yellow paint with water, paints his body and hair, becomes a man, and sees the Four-Tail Lodge of his father with clothing, beds, and furniture.

  Beaver's paint mixture changes him into a man, and the grandmother's elk-tooth dress restores her youth.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2685-2779 confidence: high

  Crow-Arrow transforms himself and his family into crows and announces: “We shall starve you; we shall take all the buffalo away from you.”

  Crow-Arrow becomes a crow, Beaver changes into animal and human forms, and Little-Dog uses several animal or small forms during the search.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2781-2877 confidence: high

  Beaver becomes a digging-stick and Little-Dog a pup; Crow's daughter takes them home, lifts the bed edge, and shows a deep hole beneath it where buffalo are hidden; the digging-stick and pup fall into the hole.

  Beaver and Little-Dog repeatedly change forms to enter Crow's lodge, enter the buffalo hole, drive out the animals, and escape unnoticed.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3553-3639 confidence: high

  The little sister cares for a younger brother carried on her back; during bear play the older sister warns her not to touch over the kidneys, but when touched there she becomes a real bear, kills many people, and later returns to human form.

  The older sister warns against being touched over the kidneys; when touched there, she immediately becomes a real bear.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3641-3722 confidence: high

  The six older brothers return from hunting and meet the little sister carrying the little brother; she says their elder sister turned into a bear, killed many people, and will endanger them.

  The older sister is said to turn into a bear, kill people, and pursue the fleeing children.

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

  The older wife goes to fetch water, sees a young man named Beaver, goes to his tent, and later the husband cannot find her except for the pail.

  Beaver appears as a young man in one version and as Beaver from the water in another, forming a relationship with a woman and giving medicine or songs.

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• 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.

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

  The wife, frightened but powerful, sings and turns into a woman wearing a medicine-bonnet, an elk-hide robe, and elk-teeth wristlets; her song says the elk-teeth wristlets are powerful.

  Elk's wife sings, turns into a woman, and appears with the medicine-bonnet and elk ornaments before demonstrating power.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4601-4713 confidence: high

  In the Worm-Pipe tale, a hunter in camp sees a worm on burning decayed wood; the worm becomes a person with a decorated medicine-pipe and eagle plume, shakes the pipe-stem, and sings that fire is his medicine.

  A worm on burning wood becomes a person holding a medicine-pipe and transfers it to a hunter.

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

  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 standing around the bones are said to become people, painted and dressed in fine clothes, before performing the rite.

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

  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 male eagle knocks the calves off the nest, becomes a person, and stands before the man to sing and instruct him.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5516-5598 confidence: high

  The girl says she wishes the dog were a young man so she would marry him; the dog hears and understands.

  The dog hears the girl's wish, becomes a man at night, later reveals himself as a fine young man, and is called dog-man.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5600-5695 confidence: high

  The dog-man eats raw meat outside; his former owner suspects he is not a person, sees his dog-like foot while he sleeps, and hears him say he is the old brindle dog. The wife tells her parents the story.

  The dog-man lives as a husband but is identified through raw meat eating, dog feet, and his own statement that he is the former brindle dog.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5600-5695 confidence: high

  The camp is hungry after failed buffalo drives. Two young women gather wood, and one says she will marry the leader of the buffalo if he leads the herd into the enclosure so the people may have meat.

  The leader of the buffalo herd appears to the woman as a handsome, finely dressed young man and identifies himself as the herd leader.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5797-5885 confidence: medium

  The herd leader says he will lead the herd over if the woman goes off with him; she decides to marry him because her people are hungry and she considers it her duty to make the sacrifice, though she only thinks the promise.

  The suitor is both the leader of the buffalo herd and a man called the buffalo-man or Scabby-Bull, and he claims a marriage promise from the woman.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5887-5983 confidence: high

  The man travels with Prairie-chicken, shuts his eyes, becomes a prairie-chicken, reaches the herd, and then becomes a winged ant able to fly around unnoticed.

  The man becomes a prairie-chicken and winged ant; the woman becomes a winged ant; both later become prairie-chickens and then humans.

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

  A young man finds a buffalo-cow stuck in mire; later she gives birth to a boy who visits camps to play and disappears in the evening.

  The buffalo-cow gives birth to a boy, later changes into a woman, lives as the man's wife, and returns to buffalo form when she leaves.

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

  The camp cannot find buffalo; a boy with crow power discovers White-Crow has driven them away; the chief tells Black-Crow to distract White-Crow while others steal the buffalo.

  Black-Crow becomes a black crow, and a young man with buffalo power becomes a buffalo and plans to become a cow with a calf to lead the buffalo away.

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

  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.

  Buffalo become like people inside the cave, become buffalo outside, and the young man and other figures turn into buffalo-bulls for combat.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: high

  The young man directs preparation of the Bull's Dance, lodges are joined near the brush, he teaches the men actions and songs, and he explains the four buffalo-form emergences and the need for his wife to catch his horns.

  The young man says he will become a real buffalo and leave if not caught, and he returns to human form when his wife catches the fourth bull by the horns.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: medium

  The young man directs preparation of the Bull's Dance, lodges are joined near the brush, he teaches the men actions and songs, and he explains the four buffalo-form emergences and the need for his wife to catch his horns.

  The young man emerges four times from the brush, each time as an older buffalo form, with the fourth emergence decisive.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: medium

  A woman whose infants have died sees a tiny boy in a small whirlwind; he calls her mother, predicts he will be her next child, gives instructions for a navel-cord and sweet-grass packet, and turns into a caterpillar when picked up.

  After the woman picks up the tiny boy, he turns into a caterpillar.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6466-6563 confidence: high

  Whirlwind-Boy tells his old mother he wants to go away before she dies, agrees to take her, calls the camp to watch, takes her to a high cliff, becomes a whirlwind, and after reaching her she disappears; neither is seen again.

  Whirlwind-Boy becomes a whirlwind, reaches the place where his mother sits, and both disappear permanently from sight.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6852-6938 confidence: high

  Eagle-Bull watches the birds and discovers that it was a raven that had spoken. The raven becomes a person, a woman wearing the head-dress, and says she has been trying to help him and that her man wants a woman to eat.

  Eagle-Bull discovers the speaker was a raven, and the raven becomes a person, specifically a woman wearing the head-dress.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7292-7384 confidence: high

  Chief-Old-Man beats Bear-Moccasin to death with a stone hammer and elk-horn whip-handle, covers the body, sings, and places the pipe; Bear-Moccasin comes to life with the upper part of his body like a bear.

  After revival Bear-Moccasin's upper body becomes bear-like; later he acts like a bear and then lies down and becomes a man again.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7482-7569 confidence: high

  The people set traps and snares at the buffalo-drive, but the bait is taken without wolves being caught because the man, now a wolf, springs the traps before the pack eats; people hear a strange voice among the wolves and suspect a person is with them.

  After going with the pack, the man is described as now being a wolf, and later as a man with wolf hair and claws.

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

  A wolf-associated man is recognized and restored to human ways, visits the wolf chief, breaks a warning not to pick up arrows, and offers his wives to wolves and coyotes, who eat them.

  Wolves and coyotes become as people in a camp and later become wolves and coyotes again after the arrow warning is broken.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7666-7762 confidence: medium

  While gathering wood, the woman smells something sweet and sees a handsome young man in a white buffalo-robe; she pursues, embraces, kisses him, and says she will marry him.

  The handsome white-robed husband lives as a man, but at the Chinook thaw he smells bad, runs, thaws, and leaves only excrement.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7666-7762 confidence: medium

  In 'The Woman who Married a Horse,' a woman walking behind with a travois stops to fix loose lodge-poles after the camp moves on, and a handsome young man blocks her and makes her go with him.

  In a tale titled as marriage to a horse, a handsome young man takes the delayed woman; she is later found among wild horses, hair-covered like a horse, wild, speechless, and associated with a colt calling as if for its dam.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 8149-8225 confidence: high

  The passage states that some animals can change into humans, including the wolverene. A handsome woman may approach a lone man; her handling of entrails identifies her. If he takes up a gun she flees as a wolverene; if he allows familiarities, he dies, faints, or changes when he smells lodge fire.

  The Wolverene-Woman appears in attractive human form to lone men or women, can flee as a wolverene, and brings harm after sexual familiarity.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1215-1317 confidence: medium

  Old Man dresses in fine clothes. The chief of the women appears in dirty clothes, selects Old Man, and he pulls away because he thinks she is common. She instructs the other women not to choose him, later appears in her best costume, and Old Man wants her without knowing she is the same woman.

  After Old Man rejects the chief in dirty clothes and is later left unchosen, the chief of the women makes him become a tree.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 2125-2191 confidence: high

  Women choose husbands at a buffalo-drive; Old Man is not chosen, becomes angry, tears down the cliff, turns into a pine-tree, and remains there.

  After rejection in the husband-selection scene, Old Man turns into a pine-tree and remains there.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12136-12238 confidence: high

  Coyote pretends to leave, kills the old woman, removes her skin, wears it, sees he resembles her, imitates her hobbling walk, approaches the camp, is supported by girls, sees his brother's skin on a pole, and acts according to the old woman's routine.

  Coyote kills the old woman, wears her skin, imitates her gait and behavior, and enters the enemy camp in that form.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12136-12238 confidence: high

  Coyote twice disappears in a cavity in the ground and is detected only as a heap of old Coyote excrement; when the pursuers shoot, he rises and runs away.

  During pursuit Coyote becomes or appears as old Coyote excrement twice, then transforms into a water-spider and crosses water.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12353-12485 confidence: medium

  Rock-squirrel hides fire by his breast, jumps from a steep cliff, throws firesticks over the mountains, tells fire everyone will use it, and the narrative says this is how all Indians got fire. Crane and Chickadee go to the river, and Crane becomes the bird he is now.

  Rock-squirrel's breast spot is explained by carrying fire, Crane marks his legs and turns into the present bird form, and named animal figures act in mythic time.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12889-13010 confidence: medium

  Weasel tells his wife she may go to her family or elsewhere and says he will run around the mountains and turn into a weasel; his wife uses a magical cane to vault to her uncle's lodge.

  Weasel says he will run around the mountains and turn into a weasel.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13128-13249 confidence: medium

  The older Weasel warns of a bear and cubs who kill strangers in a swinging-game. Weasel survives the swing, kills the bears, wears the old bear's skin, and is nearly shot by the older Weasel, who mistakes him for a bear.

  Weasel wears the old bear's skin, and the older Weasel nearly shoots him as a supposed bear.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13848-13993 confidence: high

  Coyote meets two women gathering seeds, assumes the appearance of a woman, sleeps with them during the night, and leaves at dawn.

  Coyote assumes the appearance of a woman, sleeps with two women, and each woman becomes pregnant and gives birth the same day.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13995-14130 confidence: high

  Coyote sees a river dam blocking salmon, makes a boat, changes into a baby, is retrieved and nursed by women, makes five pointed sticks, and removes the dam with the fifth stick before being whipped and leaving.

  Coyote makes a boat, wishes to become a baby, changes into a baby lying in the boat, cries, and is retrieved and nursed by women.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13995-14130 confidence: high

  Five wolves eat Coyote's salmon and change his nose; Coyote sees his reflection, asks his excrements what happened, learns the wolves are responsible, then changes the wolves' noses while they sleep and laughs at them.

  The wolves change Coyote's nose to its present shape, and Coyote later changes the wolves' noses to their present form.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14132-14246 confidence: high

  Coyote transforms into an Indian and deceives a White trickster into giving him horse, gun, hat, coat, and all he has; Coyote says he has fooled the White trickster.

  Coyote transforms himself into an Indian to deceive the White trickster, and he also uses or creates a race-horse made from a jack-rabbit.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14248-14390 confidence: medium

  Coyote transforms a red-willow stick into a pinto horse, wagers blankets on a race, instructs the rider to whip with the left hand, wins, sells the horse, and by morning the purchaser finds only a willow stick with a rope.

  A red-willow stick becomes a pinto horse that wins a race and later reverts to a willow stick after being sold.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14392-14518 confidence: medium

  The hoop falls into the water and turns into a water-buffalo; Lodge-Boy shoots the animal, cuts it open, and Thrown-Away comes out with his hoop.

  In the first account, the hoop falls into the water and turns into a water-buffalo.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14766-14903 confidence: high

  The brothers decide to trick the wife by turning themselves into mountain-sheep near the lodge. The woman sees them, shoots at them, and pursues them across the mountains as they repeatedly escape.

  The brothers explicitly turn themselves into mountain-sheep and lead the wife in pursuit.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14766-14903 confidence: medium

  In “The Sheep-Woman,” two brothers live with their wife. The older brother repeatedly follows a mountain-sheep trail around the mountain back toward the lodge. The wife goes out for roots but brings none, saying her baby cries and must be nursed.

  The tale title and the younger brother’s observation connect the wife with sheep-like tracks, while the pursued sheep and baby sheep are tied to her household.

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

  The Chief asks the boy to capture a gigantic horse as large as a log-cabin. The colt says it will fight, grows larger than the big horse, throws it down, and the boy halters the conquered animal and brings it back.

  The colt grows larger than the gigantic horse, defeats it, and then becomes small again.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15458-15562 confidence: medium

  At sunset near pine trees, while cooking ground-squirrels, the narrator hears a sound like funeral crying; in darkness it circles him, changes into bear-like panting, and he flees on horseback.

  A funeral-like cry circles the narrator and changes into the panting of a bear while the narrator identifies the presence as a ghost.

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• Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11355-11441 confidence: medium

  Some Shoshone are said to believe that one of Tendo's sons changed into a silver-fox after death, so they do not hunt these foxes despite the value of their furs.

  Some Shoshone are said to believe that one of Tendo's sons changed into a silver-fox after death.

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• Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11530-11592 confidence: medium

  General explanations for failure to restore the sick include a dzo'ap entering the body, taking the mind, and flying away, or Coyote descending and carrying off a person's mu'gua, producing insanity or death.

  Coyote is said to descend, carry off mu'gua, cause insanity or death, and disguise himself as an Indian while being recognizable only by his eyes.

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• Mythology of the Blackfoot Indians VARIOUS CUSTOMS. / DANCES. / RELIGION. / CONCEPTIONS OF THE UNIVERSE.; lines 11595-11657 confidence: medium

  The man in the Moon is Dzo'avits, a giant cannibal holding a blanket; the Ute believe Whippoorwill transformed a frog into the new moon by incantations.

  A Ute belief says Whippoorwill transformed a frog into the new moon by incantations.

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

  Cl'rape' puts many ants in a buffalo paunch kept in his shelter; when buffalo come, he opens it and the ants change to men, kill the buffalo, butcher them, dry the meat, and return to the paunch.

  The buffalo paunch contains ants who emerge, become men, kill buffalo, butcher them, and prepare meat; later they again become men for hunting or fighting.

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

  Cl'rape' puts many ants in a buffalo paunch kept in his shelter; when buffalo come, he opens it and the ants change to men, kill the buffalo, butcher them, dry the meat, and return to the paunch.

  Ants become men to kill buffalo and deer-people; Old-Man-Coyote changes deer into people and tells them to fight him.

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

  Cl'rape' puts ants in a buffalo paunch kept in his shelter; when buffalo come, the ants emerge, become men, kill and butcher buffalo, dry the meat, and return to the paunch.

  Ants kept inside a buffalo paunch emerge, become men, kill buffalo, butcher and dry meat, and return to the paunch.

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

  Old-Man-Coyote makes his first visit to the enlarged Crow camp, says he will visit the Crow Indians whom he made, and turns a mountain-goat into a white, pinto-marked horse with red ears and a yellow rump.

  Old-Man-Coyote makes a mountain-goat into a decorated horse and fashions elaborate horse gear and personal regalia from bark, leaves, dirt, and a buffalo shoulderblade.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1703-1812 confidence: high

  Old-Man-Coyote enters the Crow camp in elaborate dress, controls the horse's pawing and neighing, draws attention, falls when the horse shies, the horse becomes a brush-deer again, he turns into a wolf, and the fallen finery is found to be bark.

  The passage includes Old-Man-Coyote turning into a wolf, the horse returning to brush-deer form, decorations being revealed as bark, and medicine mice transforming Old-Man-Coyote into a mouse.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1703-1812 confidence: high

  Old-Man-Coyote asks a little mouse for help; the mice are medicine and transform him into a mouse, so when the ghost woman enters the mouse lodge she does not recognize him.

  Old-Man-Coyote asks a mouse for protection; the medicine mice transform him into a mouse so the ghost woman does not recognize him.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1768-1877 confidence: high

  The horse shies; Old-Man-Coyote falls; the horse turns back into a brush-deer and escapes; the Crow recognize him, try to catch him, and he turns into a wolf while his fallen finery becomes bark.

  The apparent horse returns to being a brush-deer, Old-Man-Coyote turns into a wolf, and the displayed finery becomes bark.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1768-1877 confidence: high

  Old-Man-Coyote asks a mouse for protection; the mice are called medicine and transform him into a mouse, so the ghost woman enters the mouse lodge but does not recognize him.

  Old-Man-Coyote asks the mouse for protection, and the medicine mice transform him into a mouse so the ghost woman fails to recognize him.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 192-296 confidence: high

  The passage says many tales have been recorded from neighboring peoples; human heroes are popular compared with Plateau animal actors; Old-Man-Coyote is sometimes wolf-shaped but generally human-like like the Blackfoot Old Man and Arapaho equivalent; a footnote says the composite name may reflect Blackfoot and Shoshoni influences.

  Old-Man-Coyote is described as sometimes wolf-shaped and as transformer, trickster, attempted thief, and duped companion.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1995-2091 confidence: high

  In 'Old-Man-Coyote Tries to Fly,' geese paint themselves and take him along; he falls over a camp, is given to a chief, and disrupts attempts by the chief's sister-in-law, wife, and the chief to pluck him.

  Old-Man-Coyote joins geese in flight, falls, disrupts those preparing to eat him, escapes, and transforms into a wolf.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2060-2156 confidence: high

  While people pluck him, Old-Man-Coyote seizes the sister-in-law, the chief's wife, and the chief by sexual body parts; the 'goose' runs away, is identified as Old-Man-Coyote, transforms into a wolf, and makes a dung trail.

  After being recognized as Old-Man-Coyote, he transforms himself into a wolf and flees.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2259-2370 confidence: high

  After recognition, the woman denounces him as ghostlike and says he married his daughter; people gather, he runs, young men fire guns, and he turns into a wolf.

  When pursued after exposure, Old-Man-Coyote runs away and turns into a wolf, later turning back into a person.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2401-2507 confidence: high

  Old-Man-Coyote is described as sexually aggressive toward women; he sees a disrobed girl, attempts to possess her, and is trapped when she becomes a box-elder tree.

  The girl rises and becomes a box-elder tree.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2466-2572 confidence: high

  In 'Old-Man-Coyote and the Box-Elder,' Old-Man-Coyote sees a beautiful disrobed girl near a tree, attempts to possess her, and she rises, turns into a box-elder tree, and traps him in an aperture.

  The disrobed girl rises, turns into a box-elder tree, and Old-Man-Coyote is caught in the tree aperture.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2510-2611 confidence: high

  A young boy has the camp watch him swim, is covered by his wife with a buffalo robe, turns into a buffalo, and carries his wife across the river and back.

  The boy becomes a buffalo for a river crossing, and Old-Man-Coyote becomes a wolf for an attempted imitation of the same public act.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2510-2611 confidence: high

  Old-Man-Coyote demands the prairie-chicken's second name; it says The-one-who-frightens. Later a chicken flies up under him near a river bank, he falls into the river and a beaver dam, a stick pierces him, and he changes himself into a baby.

  The prairie-chicken named The-one-who-frightens startles Old-Man-Coyote, causing him to fall into the river and a beaver dam, after which he changes himself into a baby.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 257-361 confidence: high

  Old-Man-Coyote is sometimes transformed into wolf shape, generally acts human-like, may be identified with or distinguished from the Sun, and appears as transformer, trickster, founder of customs, physician to Ci'rape', attempted thief, and dupe.

  Old-Man-Coyote is described as transformer, trickster, founder of customs, and as taking wolf shape at times.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2575-2676 confidence: high

  A young boy’s public river swim is announced; his wife covers him with a buffalo robe, he turns into a buffalo, and they swim across and return with her holding his back.

  The young boy becomes a buffalo for swimming, and Old-Man-Coyote becomes a wolf in an imitative swimming episode.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2575-2676 confidence: high

  Old-Man-Coyote demands a prairie-chicken’s second name, The-one-who-frightens, mistreats it, and later is frightened when a chicken flies up under him; he falls into the river and beaver dam, is pierced by a stick, and changes into a baby.

  After falling into the beaver dam, Old-Man-Coyote changes into a baby, is taken in and raised by beavers, then kills and eats two young beavers.

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

  A human-looking being is identified as one of the Stars above; when approached, it becomes Tobacco, the first plant, to be planted in spring, cared for, used in dancing, and to care for the people.

  A being from the Stars appears as human, transforms or shrinks into Tobacco, and is identified as a plant that will care for the people and sustain the Crow.

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• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14541-14632 confidence: medium

  As the boy cries while caught on the tree, a big sparrow-hawk appears in a vision, asks why he cries, hears his story, proposes to strike him down to a lower step, turns into a man on a gray horse, but fails because the boy clings in fear; it says it had intended to adopt him and leaves.

  The sparrow-hawk turns into a man on a gray horse during its attempted rescue; the squirrel episode also involves a man on a buckskin but is textually uncertain.

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• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14606-14697 confidence: medium

  A large sparrow-hawk appears in a vision to the crying boy, hears his story, proposes rescue and adoption, becomes a man on a gray horse, but cannot rescue him because the boy is frightened.

  The sparrow-hawk explicitly turns into a man on a gray horse, and the squirrel episode is associated with a man riding a buckskin.

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

  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 bull elk turns into a young man, demonstrates power with a flute, makes medicine, and instructs Hii'ara'wic how to proceed.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8331-8433 confidence: high

  The young man’s wife has a boy. Father and son swim; the father becomes a bull and the boy a calf, then both return as persons. Later the son is taken to the fathers and raised among buffalo grandfathers, followed by an explanation of adoption of relatives’ children.

  The young man dives into water and becomes a bull, while his son becomes a calf; both return as persons.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8396-8498 confidence: high

  The young man says one of his fathers was shot. His son is able to run; father and son swim, become bull and calf, return as persons, and later the boy is taken to the buffalo fathers and raised by buffalo grandfathers; the narrator links this to adoption of relatives’ children.

  The young man dives into water and becomes a bull; his son becomes a calf; both later return as persons.

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

  The woman scratches because of lice, is seen by the returning young man, transforms into an owl with claws out, and the parents decide to send him home because he knows what he is.

  The foster mother transforms into an owl when seen, after which the parents say the young man knows what he is.

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

  The woman removes her dress to louse herself; the young man returns unexpectedly and sees her; she transforms into an owl with claws out, and the parents say he now knows what he is and should be sent home.

  The woman who has acted as the young man’s mother transforms into an owl when he sees her, after which the guardians say he knows what he is.

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

  A man and woman sit inside with two dogs that are really a bear and a mountain lion; the man says he did not tell One-eye to treat tribesmen this way and says he and Thunder adopted One-eye.

  The underwater tipi contains two dogs that are said to be really a bear and a mountain lion and that growl at the boy.

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

  The hawk returns as a person on a bay horse with a red-painted cut-off gun, goes to a pine forest where pines fall amid shooting, says he is among the fleetest things on earth, and gives Raven-face fleetness.

  The hawk, rabbit, and deer each appear first as animals and then as persons.

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

  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.

  The hawk, rabbit, and deer each shift from animal appearance to person form and interact verbally with Raven-face.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9546-9636 confidence: medium

  The tale titled “The Compassionate Brother-in-Law” begins with people camping for bird-catching; the characters include two married young men, two single men, and a younger brother; Gray-old-man arrives and is identified as an eagle.

  Gray-old-man appears as an old man but is identified as an eagle; he visits bird-trappers, receives offerings, and gives advice and predictions about eagle catching.

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

  The boy and injured woman are weak and without food; he leaves to cry on a hill. The woman tells a white-tailed deer that her husband cut her tendons and put out her eyes after she refused a demand involving Gray-old-man; the deer heals her tendons with his own.

  The deer gives tendons and the owl-woman gives eyes, restoring the woman’s movement and sight.

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

  The elk takes the stick, becomes a fine-looking man with skin blanket, feather, yellow paint, and deer-track cheek marks, then makes a decorated whistle and summons female deer, elk, mountain goats, and finally a white female mountain goat.

  The elk skull or big elk becomes a man; the boy is told he may turn into an elk four times and later does so before his comrade.

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

  The elk asks for a stick with roots, takes it to the woods, and transforms into a fine-looking man wearing his skin as a blanket with a feather, yellow face paint, and deer tracks on his cheeks.

  The elk becomes a handsome man, the boy is told he may turn into an elk four times, and Plenty-badger later turns into a big elk.

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

  Hii'ara'wic follows a bull elk through timber into a clearing; the elk speaks to him, becomes a young man wearing an elk-hide blanket with elk images, and uses a flute to summon deer, female elk, and mountain-sheep.

  The bull elk becomes a young man, gives medicine and instructions, and Hii'ara'wic later transforms into an elk during the tipi rite.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10327-10429 confidence: high

  Red-woman adopts a good-looking young man as younger brother; he was really a water animal transformed by her into a man.

  The adopted younger brother is explicitly said to be a water animal whom Red-woman transformed into a man, and he becomes the young woman's suitor and husband.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10392-10494 confidence: medium

  Red-woman adopts a good-looking young man as her younger brother; he was really a water animal whom she transformed into a man.

  The adopted younger brother is explicitly said to have been a water animal transformed into a man, and he appears as a courting young man at the spring.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10392-10494 confidence: low

  The next tale, Bear-woman, begins with a young woman with no lover and a younger sister asking her to imitate a bear; a note says the tale has been recorded among the Hidatsa.

  The Bear-woman fragment begins with a younger sister asking her elder sister to imitate a bear.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10431-10527 confidence: high

  The elder sister is urged to become a bear; she covers her back with a young buffalo-hide blanket, ties her waist with a rope, and is placed among willows where boys and girls are eating rose berries.

  The elder sister prepares herself with a buffalo-hide blanket and rope, becomes bear-like with a bear head, and the narrative states that she transformed into a bear.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10496-10592 confidence: high

  She charges from the river and her head is that of a bear; the younger sister had been told to warn people and seize her, but the boys keep watching for fun.

  The woman becomes physically bear-like, kills in that state, and is later restored to human form through repeated bear-root incense.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10529-10629 confidence: high

  The girl says she caused her elder sister to become a bear; the bear destroyed many people and now demands a young jack-rabbit pierced with a digging-stick or she will eat the girl.

  The younger sister says the elder sister became a bear, and later the elder sister turns into a bear after the shinbone is struck.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10594-10694 confidence: high

  The girl tells her elder brothers that she caused her elder sister to become a bear; the bear destroyed many people, wants to eat her, and demanded a young jack-rabbit pierced with a digging-stick.

  The elder sister is described as becoming a bear, behaving like a bear, and pursuing the younger sister.

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

  The young men decide arrows would be useless against the animal; one starts a fire, smells fat, wants to eat, and fills himself with the flesh while the other refuses; the burned place turns black and disappears so they pass through the monster.

  A young man eats the huge animal’s flesh and then transforms bodily into a hairy horned being described as altogether different.

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

  “The Snake-Man.”

  The tale is titled “The Snake-Man,” and the editorial note refers to snake transformation in another version; the narrative describes the eater’s transformation and river disappearance.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10898-10992 confidence: high

  After the fog lifts, a huge animal blocks the way. The men judge arrows useless. One starts a fire on it; the smell of fat makes one hungry, and he eats the flesh while the other refuses. The burned area lets them pass through the monster.

  One young man eats the burned flesh of the huge animal, and during the night his body changes into a hairy, horned form.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10898-10992 confidence: medium

  The transformed man asks to be taken to the place where he ate the flesh and thrown into the river. He is light to carry; when thrown in, the water splashes. He rises as big as the animal he ate, cries, submerges, and disappears while his comrade stays crying on the bank.

  The transformed man asks to be thrown into the river, rises as big as the animal he had eaten, then goes under the water and disappears.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13557-13649 confidence: high

  The man sees the buffalo with white-painted eyes and a buffalo tail around its neck; it becomes a painted black horse, then a bay horse, then a gray horse, and finally a buffalo again before the man returns home.

  The first buffalo changes into multiple horse forms and back into a buffalo; in the second narrative the horseman is said to change into a buffalo.

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

  The man sees the animal with white-painted eyes and a buffalo tail around its neck; roan, black, bay, and gray horse forms are described before the figure becomes a buffalo again on a hilltop.

  The first animal appears through multiple horse forms before returning to buffalo form, and the second horseman is said to change into a buffalo that vanishes.

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• Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15406-15509 confidence: high

  Summer and winter are kept in bags by a woman; Old-Man-Coyote, with animal helpers and in elk form, steals the Summer bag, and an agreement gives each country summer for half the year; a footnote gives comparative references.

  Old-Man-Coyote repeatedly transforms himself or others and obtains food, power, or etiological results through deception or force.

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• Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15471-15574 confidence: high

  Winter is here and summer south; a woman keeps summer and winter in bags. Old-Man-Coyote recruits animal helpers, becomes an elk, steals the Summer bag, and a final agreement gives each country summer for half the year.

  Old-Man-Coyote transforms into an elk, larger dogs, and Sun; he also causes geese to have long necks by pulling one goose's neck.

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• Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15471-15574 confidence: high

  Old-Man-Coyote directs a rich young man toward a suitable wife. The man sees two beautiful women who are long otters transformed to ensnare a husband; they force him through an air hole into a tipi under water and he marries them.

  The Otter Sisters are transformed otters who take a human husband to an underwater tipi; one wife warns him not to use a bad name and leaves in otter form after he does so.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2835-2931 confidence: high

  The two men arrive with Old-Man-Coyote; after the encounter, Old-Man-Coyote suspects something is wrong, and the text states that the old woman had turned into a pumpkin.

  The old woman turns into a pumpkin, causing the visitors to encounter the pumpkin instead of her.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2900-2996 confidence: high

  The two men come with Old-Man-Coyote; after the encounter, Old-Man-Coyote suspects something is wrong, and it is revealed the old woman had turned into a pumpkin; he leaves his comrades.

  The old woman has turned into a pumpkin, so the men and Old-Man-Coyote possess a pumpkin rather than her.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3448-3542 confidence: medium

  In the sky he reaches an old woman's tent, changes into a smaller boy, hears drums, and is told that people will eat Ka/ricbapi'tuac because he has eaten up all bad things on earth and his flesh is greasy.

  After reaching the sky, Ka/ricbapi'tuac turns into a smaller boy before entering the old woman's tent.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3513-3607 confidence: high

  In the sky he reaches a tent, sees an old woman preparing black charcoal for her lips, becomes a smaller boy, enters, and is carried by her toward drums after hearing that people will eat Ka/ricbapi'tuac.

  After arriving in the sky, Ka/ricbapi'tuac turns into a smaller boy before entering the old woman’s tent.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4053-4151 confidence: high

  The father warns of a woman with a digging-stick that kills animals. The boys transform into a butterfly and a fly while she sleeps; Curtain-boy takes the stick, kills her with it, and brings it home.

  The boys turn into a butterfly and fly to approach the digging-stick woman, and Spring-boy turns into a whirlwind to take the fire-moccasins.

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

  The boys become a butterfly and a fly, approach the sleeping woman, take the digging-stick after returning to boy form, and kill her with it before bringing it home.

  The boys become a butterfly and a fly to take the digging-stick, and Spring-boy becomes a whirlwind to take the fire-moccasins.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4154-4244 confidence: medium

  Spring-boy says they should kill Red-woman; the passage says she had killed their mother. He turns into a little boy, watches Red-woman from a tree, and sees a digging-stick beside her, described as the medicine she used to kill.

  Spring-boy is said to turn into a little boy and watch Red-woman from a tree before reporting back to Curtain-boy.

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

  Spring-boy wants to kill Red-woman, who is said to have killed their mother; he changes into a little boy, watches her sleeping beside a digging-stick, and the brothers strike her on the head with that stick.

  Spring-boy turns into a little boy in order to watch Red-woman before the attack.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4247-4344 confidence: high

  At the sky location, Spring-boy asks where the camp is, learns it is near a river where little birds live, transforms himself into a poor boy, reaches the first tipi, and is fed by an old woman.

  After reaching the sky location, Spring-boy transforms himself into a poor boy before going to the first tipi.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4312-4409 confidence: medium

  At the upper place, Spring-boy asks where the camp is, learns it is near a river where little birds live, transforms into a poor boy, reaches the first tipi, and is fed by an old woman.

  After reaching the upper place, Spring-boy transforms himself into a poor boy before going to the first tipi of the camp.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5241-5340 confidence: high

  The Sun sends Old-Man-Coyote, who turns into a person to discover the camp's medicineman; he is caught, made to marry, and kept; buffalo return after the young man sends people for buffalo chips.

  Old-Man-Coyote is sent by the Sun, changes into a person to investigate the camp, is detained, then changes into a wolf to return and report.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5306-5405 confidence: high

  The camp kills buffalo, drinks blood, the snowstorm ceases, and the young man directs the killing or capture of a little bird, fox, magpie, crow, and Old-Man-Coyote; buffalo later come by themselves.

  Old-Man-Coyote is sent by the Sun to discover the camp's medicineman, changes into a person, is captured, then changes into a wolf to return.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5545-5638 confidence: high

  On the fourth morning, the husband takes her to the river, lays down a skull, and tells her to stand on it; she pushes it into the river, where a monster devours it, and the husband becomes a big bird and tries repeatedly to seize her while badgers hold her underground.

  The husband turns into a big bird after the skull is pushed into the river and later flies up as a bird after recovering the shell necklace.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5610-5703 confidence: high

  The husband turns into a big bird and repeatedly tries to seize her, but the badgers hold her underground; they tell her to tear off his shell necklace, which is his medicine, and after losing it he no longer has power and becomes a man again.

  After the failed skull ordeal the husband turns into a big bird, later becomes a man again, and at the end flies up as a bird after recovering the necklace.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5641-5748 confidence: high

  Opening episode: a husband or father circles high in the air, promises help to his wife, says his boy will be like him, and is mocked as a bird who has gone away.

  The opening husband is called a bird; Looks-down flies as a bird and becomes a man again; Buffalo-woman turns into a buffalo; her son appears as calf and baby, then later turns into a calf.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5706-5813 confidence: high

  Buffalo-woman goes out sick with her blanket; Looks-down flies up from the rock pile and sees her at a buffalo wallow turn into a buffalo, give birth to a calf, and then return as a woman while the calf becomes a baby.

  Buffalo-woman turns into a buffalo to give birth, her calf becomes a baby, her child later turns into a calf, and Looks-down is also shown flying as a bird and returning as a man.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5750-5853 confidence: high

  The woman sets up camp, builds fire, and cooks after passing through obstacles; Looks-down follows by flying and coming down as a man; the boy asks the mother to feed him, but she refuses and avoids him; the boy is said not to know his father is a bird.

  Looks-down is connected with bird, man, feather, and ant/body forms while following his wife and son and surviving threats.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5750-5853 confidence: high

  A sea blocks the travelers; the boy warns Looks-down that the grandmother is bad and will eat him; at camp the grandmother opens a stone door for the woman and child, shuts it against Looks-down, and he enters as a feather.

  When the grandmother shuts the stone door, Looks-down enters by means of a feather and is described as blowing in as a feather.

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

  Looks-down flies into the air to find the woman and child; the passage states the boy does not know his father is a bird, and the travelers find passages through obstacles including a big wood and a sea.

  Looks-down is described as a bird unknown to his son, becomes a man when descending, and enters the lodge as a feather.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5962-6068 confidence: medium

  A buffalo cow says her child's father is human, brings the child to camp, instructs him to say the fatherhood occurred at the time of the mud, and the young man takes mother and child to his tipi.

  The second account explicitly says the buffalo turns into a fine-looking Crow woman, and both accounts present a buffalo female as wife and mother in relation to a human man.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6027-6133 confidence: high

  A buffalo cow says her child’s father is human, tells the child to identify the father by saying it happened at the time of the mud, and brings the child to the young man, who then goes to the mother and takes them to his tipi.

  The passage presents a buffalo female who is treated as a man’s wife, and in the translated account the buffalo explicitly turns into a Crow woman.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6027-6133 confidence: high

  The buffalo and child seek the Crow camp; the buffalo turns into a fine-looking Crow woman and the child is human. The child takes hold of the father, who asks how he is father, and the mother tells the child to explain the mud encounter and birth.

  In the translated account the buffalo becomes a fine-looking Crow woman and her child becomes human before entering the Crow camp.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6070-6164 confidence: medium

  The buffalo wife forbids being called ghost-like; the husband later says she is almost like a ghost; she says she will go home, disappears at night, and the tracks become buffalo tracks farther along.

  The buffalo wife forbids a ghost-like comparison, leaves when it is spoken, is tracked by human-to-buffalo tracks, and later returns with the husband.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6070-6164 confidence: medium

  The next day they go home; the husband thereafter goes with his wife; the Crow say that one who loves his wife truly has a buffalo wife; their child later marries among the Crow.

  The Crow recognize the man’s buffalo wife and repeat a saying that one who loves his wife truly has a buffalo wife.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6135-6229 confidence: high

  The buffalo wife asks not to be mocked as ghostlike; after the husband calls her almost like a ghost, she says she will go home, disappears at night, and the trail changes from human to buffalo tracks.

  The wife warns against being called ghostlike; after the husband says it, she leaves, and her tracks with the child become buffalo tracks.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6261-6357 confidence: medium

  The boy sends two dogs against the man; one is a bear and one is a mountain-lion, and both die after fighting. The boy borrows the woman's medicine, shield, and stone maul, kills the man, and then he and the woman burn the body on a woodpile.

  The boy's two dogs are sent out against the pursuer; one is identified as a bear and the other as a mountain-lion.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6326-6422 confidence: medium

  The boy sends out two tied dogs, identified as a bear and a mountain-lion, against the man. After both die, the boy borrows the woman's medicine, shield, and stone maul, fights outside, and says he has killed the man.

  The boy's tied dogs are sent out, and the narrative identifies one as a bear and the other as a mountain-lion.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7253-7357 confidence: high

  The young man says the girl will not marry him unless he fetches Red-hair's hair; helpers debate, identify two young women as white-tail deer and ant, make female body parts for him, and call the wolverene to transform him into a woman.

  The young man is transformed into a woman and also changes into an ant in order to infiltrate Red-hair's guarded place.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7318-7422 confidence: high

  Four helpers debate how to get the hair; one proposes using the lecherousness of earth people. One young woman is a white-tail deer and another an ant; the helpers make breasts and provide a vulva, and wolverene changes the young man into a woman.

  The young man is changed into a woman and also changes into an ant to pass Red-hair's guards.

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

  The man chooses the bald-headed eagle as his preferred form; Thunder performs over him so he becomes a bald white-headed eagle and places two arrow points in his wing so he will not forget himself entirely.

  The man is changed into a bald white-headed eagle, later into a chicken-hawk, recovers awareness through an embedded arrow point, and is finally told to go home and become human again.

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

  Thunder asks the man which big bird he prefers; the man chooses the bald-headed eagle, Thunder performs over him, and two arrow points are put in the back of his wing so he will not entirely forget himself.

  The man becomes a bald whiteheaded eagle, later changes into a chicken-hawk, and is finally told to go home and become human again.

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

  The Crow cannot get down, tells Thunder he likes the condor, is transformed entirely into a condor, places two arrowheads on his wings, goes with the condor to big water, and eats fish.

  The Crow is transformed entirely into a condor, later remembers he is an Indian, and after the underwater ordeal comes out human and returns to camp.

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

  Thunder asks which bird the stranded protagonist likes; he chooses the condor, is transformed into a condor, places arrowheads on his wings, and lives by big water eating fish.

  The protagonist is transformed into a condor, later remembers his human identity, is made human again, and returns to camp.

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

  The bear asks an eagle for feathers; a leaf becomes an arrow point, grapes rubbed on grass become real wood, a snake transforms into the cedar bow, and weed bark is made into the bowstring.

  A snake transforms into a bow, and other materials are made into arrow components so the requested weapon can be completed.

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

  The old man requests a cedar bow with sinew backing and ten knotless arrows with eagle feathers and blue points. The bear arranges materials: an eagle provides a feather, plant materials are shaped or transformed, and a snake transforms into the bow.

  The bow and arrows are completed through extraordinary transformations and substitutions: plant materials become arrow parts, and the snake transforms itself into the cedar bow.

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• 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: high

  The narrator stands all night; before daybreak a bright light from the east appears as a man with tied-up head and tomahawk who tells him to follow and becomes a crow.

  The eastern man becomes a crow and later appears again as crow, while the red-painted young man becomes an owl and then an elk.

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• Teton Sioux Music BUBEAU OP AMERICAN ETHNOLOGY / METRIC UNIT OF DRUM (TEMPO) / COMPARISON OF METRIC UNIT (TEMPO) OF VOICE AND DRUM / PLOTS OF SONGS (THE SACRED STONES); lines 18522-18602 confidence: medium

  While the medicine-man tells his dream and sings, the patient hears a red hawk; some witnesses say they see a red hawk head from his mouth. The patient feels a bird's beak and feathers at the painful place, and the medicine-man rises to indicate the trouble has been removed.

  During the treatment, the patient hears the sound of a red hawk, witnesses reportedly see a red hawk head coming from the medicine-man's mouth, and the patient feels a bird's beak and feathers at the painful place.

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• Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6260-6430 confidence: high

  She leaves the pipe with the chief; he orders quiet until she is out of sight; she exits on the left side and turns into a white buffalo calf.

  The White Buffalo Maiden leaves the tent and turns into a white buffalo calf.

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

  Brave Buffalo, arrayed as described, circles the camp near the tents; two virgins carry his pipe before him, he imitates elk actions, and he wishes to show elk power by leaving elk footprints on damp ground.

  Brave Buffalo imitates elk actions and wishes that his steps leave elk footprints; the crowd then sees elk footprints instead of those of a man.

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• Teton Sioux Music MEDICINE BAQ / BUBEAU OF AMEBICAN ETHNOLOGY / CBULL. 61 / ETHMOLOQV; lines 19834-19864 confidence: medium

  A man appeared in a dream, showed a plant, and was identified as a badger who appeared in human form; afterward he brought other herbs, and no songs accompanied them.

  The badger is explicitly said to have appeared in the form of a man.

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• 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.

  After Lone Man spears the enemy in the dream, the enemy is transformed into a reed standing in the water.

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

  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.

  The riders are identified as thunderbirds who assumed human form as men riding horses.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: high

  Sitcon'ski wants to travel with Eagle; Eagle abandons him on a mountain top; he falls into a swamp, frees himself, turns into a moose to lure Eagle down, and kills Eagle.

  After Eagle abandons him, Sitcon'ski turns into a moose to entice Eagle down and then kills him.

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• 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.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: high

  The hero finds his brother living with wolves and half wolf; he transforms into a moose to catch him, and later an eagle says dog-fish are playing with the wolf-brother’s skin.

  The older brother finds the younger living with wolves and half wolf; the hero transforms into a moose to catch him.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: high

  The hero kills many dog-fish, intercepts a toad coming to doctor the wounded, kills and flays it, wears the toad’s skin, acts as physician, and kills the patients.

  The hero wears a toad’s skin to pose as a physician and kill dog-fish patients; a later abstract also has a youth put on a gull’s skin to fly.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14345-14470 confidence: high

  A boy catches eagles; an eagle sets him on a mountain top, later takes him down, gives instructed feathers; he meets buffalo, gives feathers, becomes a buffalo, returns home, and eats grass for four days.

  The eagle-punished boy is transformed into a buffalo and eats grass; the antelope-woman turns into an antelope and the hunter becomes a male antelope.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14472-14592 confidence: high

  A man sees elk across a river, is carried by a fat elk, kills him, is covered with skin and food by a wolf, bloodies himself trying to get out, and turns into Wis'kedidi'n.

  A man turns into Wis'kedidi'n; latter-day skunks develop from corpse spots; a woman becomes partly beaver and bear; a man is transformed into a tree.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 14472-14592 confidence: high

  A buffalo steals a wife; the husband is betrayed and mistreated, then defeats the buffalo-woman in races and a strength trial, kills her at her vulnerable spot, restores his wife from a bone to human form, mutilates her, and kills her.

  A buffalo steals a wife and a buffalo-woman contests the hero; a beaver abducts a woman who partly assumes beaver and bear shape.

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• The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 16420-16852 confidence: low

  The passage describes holding a female figure by the wrist and touching her with one medicine; it then mentions her turning into a nest, limbs, trees or trunks, bees, and the youth taking two others but not one unspecified item or person.

  The text says a female figure was touched and turned into a nest, with surrounding references to limbs, trees, trunks, and bees.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10125-10202 confidence: high

  The girl throws and kicks the ball, rises into the air, and escapes higher to the sky; nine young men emerge from the ground in wolf shape and scent her tracks. A footnote says it was not definitely stated that she became a star.

  The lovers turn into snakes, and nine young men come from the ground in the shape of wolves to scent the girl’s tracks.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10285-10375 confidence: high

  A woman with a bear lover becomes a bear-woman by making and wearing bear skin, kills people, reveals her right paw as vulnerable, is killed by returned brothers, and the slain awaken after powder from her heart is sprinkled on fireplaces.

  One woman makes and wears a complete bear skin and becomes a killer bear-woman; another girl grows larger and more bear-like during play.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10378-10481 confidence: high

  Two men traveling reach a big mountain and find a large snake in their path; they burn the middle of its body to make a passage, and one eats the cooked snake flesh despite dissuasion.

  Both Snake-Man variants describe a man eating snake flesh and gradually becoming a large snake.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10483-10580 confidence: high

  Thunder takes the boy to the river, where the brother is seen as a big snake, then a turtle; after Thunder leaves, the turtle stands as a man, says Thunder kills people, and the brothers go home together.

  The lost brother appears as a big snake, then turtle, then man; the transformed Caribou-snake also disappears or turns into a turtle.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10483-10580 confidence: high

  Caribou and a man travel ten days, find a big snake lying in their path like a hill, burn and cook it, and taste its meat; Caribou finds it sweet, but the companion dislikes it.

  Caribou eats the burned snake’s meat and subsequently becomes increasingly snake-like until he declares that he has become a big snake.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10583-10675 confidence: high

  Two boy comrades travel after telling their parents they will look for people; after camping apart by a fire on a dark night, one sees his companion sharpening his legs to a point.

  Comrades assume or display altered forms including sharpened legs, buffalo, elk, bear, and later bear and buffalo transformations in the second variant.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10583-10675 confidence: high

  A Southerner dreams of a northern man, seeks him as a comrade, kills a bear, eats its tongue, changes into a bear, and pursues his friend without biting him.

  The Southerner eats bear tongue before changing into a bear; the Northerner eats buffalo tongue before changing into a buffalo.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10865-10960 confidence: high

  An old buffalo gives the youth a blanket and tells him to put it on at a hill, lie down, turn over, and shake himself; after doing this, he turns into a buffalo.

  An old buffalo gives the youth a blanket and instructions; after putting it on, lying down, turning over, and shaking himself, he turns into a buffalo.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10962-11051 confidence: high

  A Stoney tale and another Stoney version concern a boy lost on a travois, raised by buffalo, wearing buffalo dress, eating grass, receiving a buffalo scalp and medicine pipe, transforming into a buffalo, returning to his parents, and becoming chief of the buffalo-pen.

  The boy can transform into a buffalo by putting on a buffalo scalp and rolling on the ground.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11152-11266 confidence: medium

  The old Bear gives winter instructions about the next coulee, houses, and robes; the winter will seem like one night. The Snake becomes more like a bear each morning, and in spring his wife calls him out from the cave to join bears.

  The Snake winters near the Bear household, the winter passes like one night, he becomes more bear-like every morning, and spring marks emergence from the cave.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11152-11266 confidence: medium

  A dreaming young man warns his father not to walk by a lake. The father follows a beaver-woman to her house below; dream-knowledge leads to his rescue, while another dreaming man enters the beaver-woman's house and never returns.

  Beavers laugh like women, a beaver-woman proposes marriage, an old beaver sets conditions, eagles and buffalo speak and give instructions, and animal women take human husbands.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11363-11446 confidence: high

  Jack-Rabbit is a Stoney boy with a beaded jack-rabbit tail and bone knife, feared by both sides, unharmed by enemy shots, and warned by the chieftainess Porcupine not to follow her to the enemy camp.

  Jack-Rabbit is not harmed by enemy shots, searchers find only a rabbit in his hiding place, and he re-transforms into a man.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11448-11560 confidence: high

  Men hunt antelope; one young man remains behind and meets a beautiful girl who says she is looking for roots. When a friend appears as he is about to embrace her, the woman turns into an antelope and disappears in the brush; the young man follows her.

  The beautiful girl turns into an antelope, the hunter follows her, and later says he has become a male antelope and that she is his wife.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11562-11668 confidence: medium

  Wolf approaches while the man skins the elk, asks where he camps, covers the meat and the man with a heavy skin, and the blood-covered man emerges transformed into Wi'skedidi'n.

  After Wolf covers the man and meat with a heavy skin, the blood-covered man emerges having turned into Wi'skedidi'n.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11562-11668 confidence: medium

  Bald-Headed Eagle perches on a tree slanting toward a lake while Loon swims; the two exchange taunts about being unable to kill anything.

  Bald-Headed Eagle pursues Loon, turns into Thunder, and kills Loon with lightning.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11762-11852 confidence: medium

  An old woman appears at the fire, calls the youth grandson, warns him, unties a medicine-bag, applies medicine with a stick, and transforms the youth, dog, gun, and property into trees.

  The old woman uses medicine to transform the youth, dog, gun, and property into trees, and the rescuer uses transformation medicine to make the old woman into a tree.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11928-12018 confidence: medium

  From a hill the woman sees buffalo, waves her flannel four times, calls repeatedly, turns the calf-skin into a live calf on the fourth time, and the calf decoys the buffalo into the corral.

  The calf-skin becomes a live calf and lures buffalo into the corral.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12182-12235 confidence: high

  The former wife makes a fire, puts burning ashes on his flesh, and turns into a buffalo-cow.

  The former wife makes fire and then turns into a buffalo-cow.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12237-12327 confidence: medium

  The old father tells his son to make a bow and arrows using ie'mbin feathers; the man wagers a race with his former wife, all buffalo come to the Indian camp, and he ties an ie'mbin head to his own before racing around a lake.

  The man’s former wife is a buffalo-woman; he uses bird-associated means to fly during races, and she is later restored to human form from bone.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12237-12327 confidence: medium

  The husband moves to the river with the crying baby and searches from a hill. The brother calls his sister by the water; something comes up, walks on the waves, and is recognized as the sister. She says she will nurse her boy.

  After being pulled under the water, the woman appears walking on waves, says she is human only to the waist, and is seen with a beaver-tail.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12329-12418 confidence: high

  “she turned into a bear”; later she says, “I am partly human, partly a beaver, partly a bear.”

  The woman turns into a bear and explicitly describes herself as partly human, partly beaver, and partly bear.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12567-12645 confidence: high

  The boy sets the race terms; on a ridge leading to a roped cut-bank, the orphan rider begins behind, blows his whistle, turns into a hawk, clings to his horse's mane, clears the rope, descends safely, and wins when Crow's rider turns back.

  During the race the orphan blows his whistle, turns into a hawk, clears the roped bank, and wins.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 13330-13412 confidence: high

  The chief offers a knife and says to kill him, then stabs the guest; the young man kills the chief, kills more people, flees, turns into an antelope, and escapes.

  The pursued young man turns into an antelope and escapes.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6374-6481 confidence: high

  Sitcon'ski plots against Eagle, says he will become a moose, forbids eating fat from his hips, and after Eagle eats it says he wanted revenge for being abandoned on the mountain; Eagle perishes.

  The protagonist turns himself into a moose, marks a forbidden part of the body, and uses Eagle's eating of it to achieve revenge.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7602-7708 confidence: high

  The calf rolls over several times and grows into a large buffalo; it instructs Inkton'mi to roll similarly, and Inkton'mi is transformed into a buffalo.

  The calf repeatedly rolls over and becomes larger, and Inkton'mi rolls over and is transformed into a buffalo.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8011-8097 confidence: medium

  The boy asks the women to gather rags and buckskin strips, has his wife erect a sweat-lodge, sings inside, makes buckskin robes and a fine white blanket, and transforms into a handsome young man.

  The boy enters a sweat-lodge to sing, transforms rags into robes and a white blanket, and then transforms himself into a handsome young man.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8011-8097 confidence: high

  The boy makes arrows, goes hunting, turns into a moose, kills many moose, and the group becomes well supplied with meat and rich.

  One hunter turns into a moose to kill moose, and Sore-Belly finally turns into a moose and never returns.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8546-8640 confidence: high

  At a lake, an old paddler refuses to return a deer-hoof toy, tricks the older brother onto a paddle bridge into the canoe, paddles away with him, and the younger brother cries and says he will turn his feet into a wolf’s.

  The younger brother becomes wolf-associated, the older brother says he will turn into a dead moose and resumes human form, and later he wears the flayed skin of a toad.

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• 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.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9025-9121 confidence: high

  The young man kills a gull, wears its skin, flies over the lake with gulls, and defecates on Sitcon'ski four times; Sitcon'ski notes the human odor.

  One stranded son-in-law wears a gull skin and flies home; another is changed into a bird by a bird helper and also flies home before the father-in-law.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9123-9212 confidence: high

  The old woman wears her daughter’s clothes and hides her face so the son-in-law mistakes her for his wife; the drowned woman’s baby and brother cry, and the woman rises from the water to nurse, with her body from the waist down that of a fish.

  The drowned woman appears with a fish body from the waist down, and the husband explicitly transforms himself into a stick in order to catch and retrieve her.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9214-9309 confidence: high

  The youth proposes flight; the girl fears her wicked mother; the boy transforms himself and his wife into birds and they fly away; the old woman threatens to kill them and pursues; the husband hides the wife in a snake-hole.

  The husband transforms himself and his wife into birds, and later the fugitives turn into prairie-chickens, mosquitoes, and grouse during the pursuit.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9399-9486 confidence: medium

  At noon the sisters are expected in a black cloud and are said to cause thunder; the youth calls on birds, fashions a water-side rock into an eagle, and the eagle seizes the sisters after they flee to a tree and then land on the rock.

  The youth fashions a rock jutting from the water into an eagle, and the eagle seizes the sisters.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9399-9486 confidence: high

  A young woman refuses suitors, eats whitish buffalo-neck meat and produces white faeces, then follows her mother’s advice to eat tongue and produces black excrement, which she angrily insults.

  Insulted excrements gather with other faeces into a man-sized heap, move in human guise, transform discarded items into apparel, and appear as a handsome Indian.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9577-9662 confidence: high

  In the tale 'The Old Husband and the Young Lover,' an old woman's grandson desires the youngest of another man's four wives and elopes with her at night. The old husband, a great dreamer, dreams what is happening, wakes, and pursues; the fugitives evade him by changing into ants, then tall grass, then cottonwoods.

  The fugitives avoid the old husband's pursuit by changing into ants, tall grass, and cottonwoods.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9665-9749 confidence: high

  In section (b), an old man with two wives watches the young wife; she elopes with a young man in a snowstorm, they twice become icicles hanging from a tree, and after the old man removes their clothes and fire, the young man repeatedly obtains clothing again; the old man’s stolen pile turns to snow.

  The eloping pair’s tracks disappear and they are said to have changed into icicles hanging from a tree, twice escaping the pursuer in this form.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9942-10044 confidence: high

  The sisters flee, find a crying baby, the younger sister takes it despite warnings, the baby becomes a wolverene attacker, and both girls struggle with and kill him.

  A crying infant taken by the younger sister suddenly becomes a wolverene and attacks her.

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• 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

  Ti'gaxa is said to refer to "the thunder under the guise of a warrior approaching the village by stealth."

  The passage states that thunder appears under the guise of a warrior approaching a village by stealth.

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• The Omaha Tribe J J / THE OMAHA TRIBE / M. M. '-100 / SOCIETIES; lines 36359-36559 confidence: high

  The song refers to a meeting where “the members by their magic turned themselves into birds and animals and flew and wandered over the earth.”

  The passage explicitly says society members turned themselves into birds and animals by their magic.

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• The Omaha Tribe OPENING RITUAL / SOCIETIES / THE OMAHA TRIBE / SOCIETIES; lines 38807-38865 confidence: medium

  Magical practices are described as nearly confined to the Shell and Pebble societies; members claimed transformation into birds, animals, stones, or leaves and tested power by jumping or flying over one another, with success signifying greater magic and control; the passage notes lack of authentic eyewitness accounts.

  Members of the Shell and Pebble societies declared they could transform themselves into birds, animals, stones, or leaves.

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• The Omaha Tribe PERSONAL NAMES IN THE WEXZHINSHTE GENS (1) / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 25 / INSHTA'THABI, THE LAST WATHON; lines 9927-10066 confidence: medium

  Wathi'gizhe is both the name of a subgens and of a hoop used in a ceremonial game said to have formerly been played by chiefs alone; the connected story is classified as hi'gon, “the story is not literally true.”

  In the hi'gon story, a hoop rolled downhill turns into buffalo, which the orphan kills and gives to the starving people; after repetition, herds arrive.

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• The Omaha Tribe SOCIETIES / OPENING RITUAL / SOCIETIES / THE OMAHA TRIBE; lines 38582-38686 confidence: high

  A society member bathing sees a hawk, fears it as an enemy, turns into a fish, then into a rock to escape; the bird, also called his fellow-magician, hurts its bill on the hard rock.

  The member changes into a fish and then a rock to avoid the hawk or fellow-magician and escape through magic power.

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• The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33831-33895 confidence: medium

  The stranger procures water, gives drink, combs and washes the children, wins their confidence and affection, while the father becomes anxious and the parents discuss him.

  The stranger behaves as a human guest and caretaker, then declares that he is an animal and an animal messenger.

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• The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOCIETIES; lines 37388-37482 confidence: high

  A society member suspected he was the intended victim, moved the wrong way to break the spell, was thrown from a bluff over the Missouri, turned into a bird while falling, crossed the river safely, and piped to the disappointed avengers; members of both Shell and Pebble societies repeat the story as their own experience.

  The pursued man turns himself into a bird while falling from the bluff and reaches safety across the river.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER.; lines 23933-23976 confidence: high

  A young man who went into the field lies with a woman; she gives birth to a buffalo calf. Later a snowbird leads a hunting party, all but that young man stop following, and from a ridge he sees countless buffalo.

  A woman gives birth to a buffalo calf and later appears in the field as a cow with the calf, identified as the man's wife and child.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487; lines 23996-24049 confidence: high

  In “The Man Who Married a Buffalo,” a shy boy has intercourse with a cow; the cow has a calf; mother and calf go east to find the father, become human beings, and enter his lodge.

  The passage describes a human man with a buffalo cow who changes into human form, is treated as his wife, and later buffalo magically transform the man into a buffalo bull.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24315-24381 confidence: high

  Two brothers pass through villages killing people by rattling head-shakes, find their father’s tracks by water, defeat Lizard, kill their father, make a pyre with willow, Cottonwood, box-elder, and elm poles, and ascend with him in smoke.

  Figures transform or alter bodies: feet become flint, the father turns into a parfleche, the boys become foam, Long-Tooth-Boy becomes a raccoon, and the witch becomes a yellow bird.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24383-24418 confidence: high

  On a high hill, boys slide on buffalo-rib sleds; many human skeletons lie at the bottom, the leader is a spotted calf, and the brothers take its skin home.

  The leader of the hill boys is identified as a spotted calf, and a red-painted man is revealed after death as a cinnamon bear.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24383-24418 confidence: high

  At a river, an old woman throws a log across the water; it stands up and grows into a tree, cold comes, Long-Tooth-Boy transforms himself and his brother into birds, and a precipice-jumping contest kills the elder boy while Long-Tooth-Boy lands safely. The passage ends mid-sentence as the old woman follows through the air and he blows his breath.

  Long-Tooth-Boy uses his breath to turn his brother and himself into birds when the river obstacle and cold threaten them.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24476-24524 confidence: high

  The chief's youngest daughter restores the boy's clothing and quiver, the snakes and birds express joy, the impostor turns into a bear and is chased out by firebrands, and the boy gives seeds, teaches agriculture and ceremonies, and disappears.

  The impostor in the first tale turns into a bear and is chased out of the village by firebrands.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497; lines 24527-24595 confidence: high

  Youngest daughter accepts marriage; Burnt-Belly enters as eagle, changes to human in eagle-feather garments, rejects two eldest sisters, leads people to small game and buffalo, and receives a new tipi with grandmother and wife.

  Burnt-Belly changes from eagle to human; Hawk becomes human and later hawk again; the boy becomes Eagle and then boy again.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497; lines 24597-24630 confidence: high

  Burnt-Belly and his mother are poor in a deserted village; after she strikes him, he turns into an eagle, hovers near her, and later becomes a boy again after repeated pleas.

  Burnt-Belly turns into an eagle; Flint Man can transform into any creature and into a small blue flint stone; the unnamed man receives power to turn to stone or flint for protection.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499; lines 24633-24718 confidence: high

  Bright Eyes is rejected by a girl, grieves, crosses water to Prairie Dog town, marries a young Prairie Dog, and his mother tracks him by tears and footprints.

  Bright Eyes leaves his village, enters Prairie Dog town, marries there, and is later restored to his mother's son through the black arrow.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499; lines 24633-24718 confidence: high

  A vision tells the mother to bring a black arrow to the hole; Prairie Dog jumps at it and becomes her son again; his pregnant Prairie Dog wife follows, rolls in dust, becomes a woman, and bears children.

  The pregnant Prairie Dog wife follows Bright Eyes home, rolls in dust, becomes a woman, and has many children with him.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499; lines 24633-24718 confidence: high

  The younger brother sends birds, Raven reports the elder's fate, the younger avoids human-remains food, and at a buffalo wallow receives aid from a bull's skull, bulls, a cow, and buffalo spirits.

  Buffalo helpers provide or become black and white javelins and a ring for the game, and the javelins later become buffalo and run away.

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• 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: high

  Hawk’s wife disappears; the son searches for her in the under-world and through villages; the father follows; the three reunite, turn into Hawks when struck by the father, and kill the snake that stole the woman.

  The father, mother, and son turn successively into Hawks and kill the snake that stole the woman.

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• 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: high

  White Moccasin’s wife gives birth to a dog; White Moccasin throws it into a creek; Clam Shell rescues it, says a witch threw him into the water, tells him to follow his people’s trail, and the dog becomes a boy and finds a quiver.

  White Moccasin’s wife gives birth to a dog; the father throws it into a creek, but after rescue the dog becomes a boy who later gains status and defeats enemies.

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• 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: high

  The boy goes south, sees a deer that becomes a girl, and receives her warning that his father is trying to kill him together with her promise of protection.

  A deer seen by the boy becomes a girl who warns him of his father’s plan and offers protection.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI; lines 24744-24808 confidence: high

  The wife seeks refuge with beavers, becomes a mole after hot coals are thrown at her, escapes without leaving a trail, is found by the husband as a sun ray, and he is rebuked as a heavenly being mistreating an earthly woman before returning to the sun.

  The wife becomes a mole; the husband enters as a sun ray and becomes Sun-Ray; the restored Hawk turns into Hawk and then human again.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI; lines 24810-24849 confidence: high

  A Buffalo chief's daughter visits a boy and his sister; the boy shoots a cow with a red or black arrow and follows it; a night tipi becomes Buffalo by morning; a robed woman later declares love, feeds him, and spends the night with him as wife before appearing as Buffalo in the morning.

  Figures become or appear as Buffalo, a breath feather, a feather-marked buffalo, and a blackbird.

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• 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: high

  He tells the woman who hosted him overnight that she and her child will live about old trees, and they become mice.

  The host woman and child become mice near old tree roots, while the boy becomes a speckled woodpecker living in tree tops; the passage presents this as an explanation of where mice and woodpeckers live.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507; lines 25067-25144 confidence: high

  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.

  The boys in Abstract 73 and the young man in Abstract 75 become snowbirds and larks while opposing the old woman.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507; lines 25067-25144 confidence: medium

  The uncle travels and helps with the double-ball game, blows on the string, and the girl wins. The old woman is killed and burned, jumps from the fire into grass as a spider, and the uncle explains rheumatism and bent sticks.

  After burning, the old woman becomes a spider in Abstract 74; after Witch-Woman is burned, a croaking tree frog springs onto a tree in Abstract 76.

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• 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.

  A south-side being first appears as a queerly dressed man, carries the boy by flying with him on his back, and is identified in the second lodge as Hawk.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513; lines 25383-25437 confidence: high

  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.

  When challenged by Crow Feathers to turn into an animal, Animal Boy becomes an eagle.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25490-25543 confidence: high

  Stone-Man asks for three more bow-and-arrow sets, is satisfied, and announces a final ring-and-javelin test; Animal Boy receives beaver power, repeatedly avoids the spring, turns into an otter, and Stone-Man declares himself beaten.

  During the final game, Animal Boy escapes the boiling spring with otter-like speed and then turns into an otter.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25670-25699 confidence: high

  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 boy turns into a swan at the creek, and the squashes later become swans and are turned back into squashes.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25868-25916 confidence: medium

  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.

  A black-painted man says he is bird, and a mud-covered fiery man says he is turtle and the fireplace of the animals' lodge.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26024-26093 confidence: medium

  She is told to kill the cubs and use their hides while their spirits return to the bears; after a vision of the woman bear, she kills a cub, tans and paints the skin, attaches a yellow feather, hangs it for the sun, and the bear spirit is present with her.

  The bear spirit is present with the woman, she grunts like a bear when touched, and the healed man dreams of her as a cinnamon bear.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26096-26127 confidence: medium

  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.

  The lodge contains men imitating horses and buffalo, and later the beings turn into horses and buffalo before trampling the boy again.

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• 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 slain stranger identifies as Thunder-Bird, appears as a crane-like bird, changes between crane and man, promises power, and teaches the boy ceremony.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531; lines 26337-26404 confidence: high

  The deer woman teaches him deer power so that he can transform into deer or back into man at will.

  The deer woman teaches the man to transform into deer and back into man; in the medicine-lodge he becomes deer by placing antlers on his head and transforms his boy using fawn skin.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531; lines 26337-26404 confidence: medium

  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.

  The guide explains that he had become Raven and had spoken to the man in vision before directing him to the animals' lodge.

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• 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.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26500-26546 confidence: high

  Ten Eagles fly with the boy home, alight on a village mound, circle him, and he becomes a boy; he finds his parents mourning and gives his mother his bundle for an altar in the west.

  The Eagle-associated boy becomes an eagle and later a boy again; the eagle skin becomes a live eagle; Dog says the star-marked pony will be Dog himself.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527; lines 26130-26182 confidence: medium

  A woman from the west addresses Howling Fox and is recognized as buffalo; she says she has six sons and a missing daughter, promises great power if he finds the daughter, and says the daughter is a ring used by a gambler.

  The buffalo woman says her missing daughter is a ring used by one of the gamblers.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527; lines 26184-26232 confidence: high

  The buffalo woman examines rings, identifies her daughter, gives Howling Fox healing paint, becomes buffalo, has the ring tied between her horns, disappears, and Howling Fox thanks the gods and returns only two rings.

  The buffalo woman changes between woman and buffalo form and repeatedly aids Howling Fox through instruction, powers, and ritual support.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I; lines 26876-26944 confidence: medium

  Coyote kills a baby in a baby-board; women recognize the act as Coyote's work; he is captured, thrown on fire, jumps out with a popping noise, and becomes a little hairy man.

  After people throw Coyote on fire, he jumps out with a popping noise and becomes a little hairy man.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I; lines 26946-26980 confidence: high

  A starving Coyote meets a buffalo bull eating grass, envies the buffalo, wants to imitate buffalo, lets buffalo charge him in a wallow, becomes buffalo, and is told to rest with his nose toward the wind.

  Coyote becomes buffalo through buffalo contact in a wallow, later becomes Coyote again after falling over a precipice, and seeks repeated transformations.

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• 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.

  Bear, Bear's family, and the boy shift between bear and human forms; the boy is told he is one of the bears, has bear-like teeth, and dies when Bear dies.

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• The Pawnee - Mythology (Part I) ABSTRACTS. SOI / ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE.; lines 24959-25014 confidence: high

  The first abstract introduces a village Witch-Woman who kills many people, is a great thief, and can turn people into animals.

  The Witch-Woman can turn people into animals; after defeat she is linked with spider or black-tailed deer, and the boy becomes a speckled snowbird.

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• The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23458-23522 confidence: medium

  A boy shoots at a woman’s robe image and successive moon forms; the figure becomes a spider, is killed, and is shot into the heavens as Moon. The young man releases animals, feeds snakes, returns as Morning-Star, leaves a substitute, and people increase after Spider-Woman disappears.

  The woman’s true identity is revealed when shots produce moon phases and the figure becomes a spider associated with the Moon.

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• The Pawnee - Mythology (Part I) BALTIMORE, MD. / CONTENTS / MYTHS. / CONTENTS 3; lines 327-466 confidence: medium

  Entries 100-116 include titles naming a man who married a deer, the Deer Dance, Wolf-Warrior, Coyote and Wolf Medicine, Eagle-Dance, Dog Medicine, Sun-Dance titles, a fox-bewitched woman, Ghost-Man becoming a whirlwind, a man going to Spirit Land, a Spirit Wife, Handsome-Boy, Weeping Cedar Tree, and Big Turtle.

  Titles include Ghost-Man who became a whirlwind and Coyote turns into a buffalo.

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• The Pawnee - Mythology (Part I) 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 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79; lines 3943-4024 confidence: medium

  The boy throws his bow on the ground, stands on it, and the bow turns into a blacksnake that runs swiftly.

  The boy's bow turns into a blacksnake that runs swiftly after he throws it down and stands on it.

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• 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: high

  After they leave the ravine, the boy sees the girls are again Buffalo. He catches up and keeps pace while they run to hills and distant mountains, even when the Buffalo try to leave him behind.

  The two girls are seen as Buffalo during the journey and later turn into girls again on the mountain.

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• 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: medium

  Before daylight the boy dives four times in the pond. At sunrise White-Spot-on-Forehead comes to swim, smells a man in the water, and refuses to swim.

  White-Spot-on-Forehead is a Buffalo bull and is later said to appear as a man during the smoking contest.

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• The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23661-23726 confidence: high

  The Boy has a vision, tells his grandmother of a journey, obtains four additional bodies, instructs care of the dogs, travels hungry, shoots a Buffalo, and sees a woman in a new buffalo robe restore life to the fallen Buffalo.

  Buffalo change into women and use that form to learn the Boy's hunting, escape, and death secrets.

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• The Pawnee - Mythology (Part I) BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163; lines 7956-8043 confidence: high

  The chief’s youngest daughter goes to the tipi, gets meat, and stays there. Woodpecker-Boy tells her the man in her lodge is Bear-Man, who robbed him of his clothing and threw him into a hole.

  The man identified as Bear-Man turns into a Bear when the people try to catch him and is driven away.

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• The Pawnee - Mythology (Part I) BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163; lines 8131-8147 confidence: high

  After the fourth day, Burnt-Belly-Boy goes away, returns as an eagle, and turns into human form.

  Burnt-Belly-Boy goes away after the fourth day, returns as an eagle, and then turns into human form.

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• 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: medium

  Ghost-Man throws dust into the air, whirls into a whirlwind, envelops and heals a sick man, then falls as a skeleton; the people flee, and the recovered man gathers and buries the bones.

  Ghost-Man changes himself into a whirlwind, heals a sick man, but falls as a skeleton rather than returning to human form.

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• The Pawnee - Mythology (Part I) COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457 / COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459 / COYOTE AND PRAIRIE-CHICKEN. 461; lines 22706-22817 confidence: high

  Long ago the people had no salt; Coyote wandered over the land, turned into a man, made a big fire on a high hill, and roasted meat.

  Coyote turns into a man, gives salted meat, and guides the people to a salt source they previously lacked.

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• The Pawnee - Mythology (Part I) COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I / COYOTE-MAN AND HIS TRICKS. 443 / COYOTE-MAN AND HIS TRICKS. 445; lines 21876-21884 confidence: high

  “made a big fire, and placed him upon it”

  Coyote-Man is placed on a fire but is said not to burn up; instead he jumps into the timber and turns into a hairy man.

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• 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 sends Coyote to find a buffalo wallow, charges him several times, and when Coyote finally stands firm, horn contact turns him into a Buffalo; the two Buffalo lock horns and fight.

  Coyote is changed into a Buffalo through the Buffalo's charge and horn contact, later reverts to Coyote, and is transformed again.

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• 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 22157-22172 confidence: medium

  After several days together, Coyote-Buffalo says he will travel west, and the Buffalo replies positively.

  The central figure is repeatedly called Coyote-Buffalo and moves among Buffalo as a companion.

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• 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: medium

  The young man reaches the little being, then sees the dreamed man in buffalo robe and scalp-and-eagle-feather leggings; the man says he brought him to see the dead and identifies himself as the Wind that blows.

  The being is first seen as a little being, then after the young man closes and opens his eyes appears as the dreamed man who identifies as the Wind.

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• 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: high

  The strange boy explains that both boys escaped the sharp-elbow people by becoming charred leaves, flying through an opening, landing, and becoming boys again.

  The strange boy says both boys turned into charred leaves, flew out through an opening, landed, and became boys again.

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• 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

  The woman explains the arrow's crossing power, describes the boy's buffalo robe with sweet-smelling weeds, says she came as a swan, identifies herself as the Moon, and says she watches over and helps people obtain food.

  The woman says she is not human, came as a swan, and is the Moon.

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• The Pawnee - Mythology (Part I) HANDSOME-BOY. 423 / BIG TURTLE. 427 / IV. COYOTE TALES. / COYOTE AND THE SCALPED-WOMAN.; lines 21059-21172 confidence: high

  Coyote goes over a hill, changes into a queer-looking man with buffalo grass on his chin near a tobacco patch, and Scalped-Woman mistakes him for a tobacco grower and continues past him.

  Coyote changes into two different human-like forms while Scalped-Woman is pursuing him and uses the disguises to avoid recognition.

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• 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: high

  The boy follows the Buffalo to a tipi; a woman returns his arrow, identifies herself as the Buffalo, says she loves him and wants marriage, gives him dried meat, and sleeps with him.

  The Buffalo woman asks the boy to marry her and take him to her people; the boy later becomes a Buffalo and lives with them.

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• 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: high

  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 changes into a downy feather during attacks and later into a Buffalo; the next tale identifies a woman-avoiding young man as really a blackbird.

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• 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

  A new tale begins: a young man dislikes girls and women, is really a blackbird, and evades women and girls who try to catch him.

  The next tale begins with a young man who dislikes women and is really a blackbird, and a Buffalo girl who dislikes men; both set out to see each other.

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• The Pawnee - Mythology (Part I) HAWK SLAYS THE FIRE-KEEPER. I99 / THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO. / THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205; lines 10201-10304 confidence: medium

  The young man returns with his wife and stays among the Buffalo people. After she scolds him, he becomes angry, flies away, and is identified as a Blackbird, explaining why blackbirds like to be in Buffalo herds.

  The young man flies away after conflict with his Buffalo wife, and the text states that he was a Blackbird.

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• 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

  The boy is said to have turned into an Eagle and gone home; the next day he is found in his lodge and tells his father he was with the warriors, while villagers spread and mock his report.

  The passage states that the boy turned into an Eagle and later refers to a song about the boy being transformed into an eagle.

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• The Pawnee - Mythology (Part I) HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221 / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. / TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225; lines 11304-11378 confidence: high

  The young man retrieves his robe, says his work is done, identifies himself with the north wind, covers himself with the robe, becomes a speckled snowbird, flies north, and the robe's paintings are explained by the snowbird's black speckles.

  After saying his work is done and he is going back to where he came from, the young man covers himself with the robe, becomes a speckled snowbird, and flies north.

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• The Pawnee - Mythology (Part I) HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221 / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. / TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225; lines 11304-11378 confidence: medium

  The boy says the Witch-Woman will be no more, will stay in the side of the hill, a spring will flow there, and she may become a spider or black-tail deer and fool people.

  The boy says the Witch-Woman will stay in the hill-side, that a spring will flow there, and that she may turn into a spider or black-tail deer.

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• The Pawnee - Mythology (Part I) HOW THE CANNIBAL WITCH-WOMAN WAS OVERCOME. 227 / THE GIRL WHO CALLED THE BUFFALO. 229 / TALES OF READY-TO-GIVE. / THE GIRL WHO CALLED THE BUFFALO. 23I; lines 11593-11640 confidence: medium

  Eagle, Hawk, Crow, and Blackbird go west and see Buffalo playing with a ring and sticks; the birds know the ring is the girl, and the Buffalo make sexual taunts when they hook it.

  The Buffalo play a ring-and-sticks game, and the birds know that the ring is the girl.

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• 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: high

  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.

  The Dog promises a pony marked on the forehead and says that it will not be a real pony but will be himself; the boy later captures the marked pony.

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• The Pawnee - Mythology (Part I) HOW THE WORLD IS TO COME TO AN END. I3S / HOW THE WORLD IS TO COME TO AN END. I37 / THE HERMAPHRODITE. I39 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 6878-6957 confidence: medium

  The tales are divided into boy hero tales, buffalo-calling tales, and tales of minor gods or wonderful beings; buffalo are believed to like respect and offer themselves to be killed and offered to gods; the witch-woman is transported to the moon and spider-women become springs in hill-sides.

  The passage says the witch-woman is transported to the moon and the spider-women take up abode in hills and become springs.

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• The Pawnee - Mythology (Part I) I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163 / SHOOTING OF THE SQUIRREL'S NOSE. 167 / THE ORIGIN OF THE CLAM SHELL. I69; lines 8250-8299 confidence: high

  Young men try to court her with game sticks, arrows, and flutes, but she ignores them; on the morning of a dance she sees a Hawk on a limb, recognizes him, and says he may visit if he becomes a man.

  Hawk is first an animal figure, is told he must become a man, is transformed by the animals, and marries Young-Duck.

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• 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 5427-5505 confidence: high

  In a ravine, the Buffalo cow turns herself into a woman and the calf into a young boy; the woman wears a buffalo robe and the boy wears a calf robe with hoofs.

  The Buffalo cow and calf change into human woman and boy, while later the wife and child are seen going away as Buffalo.

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• 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 5427-5505 confidence: high

  The Buffalo woman warns that the boy's hands may turn into calf's hoofs if he strikes children, and that if he falls on the ground he will become a Buffalo calf and run away.

  The boy may have hands become calf's hoofs if he strikes others and may become a Buffalo calf if he falls upon the ground.

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• The Pawnee - Mythology (Part I) I08 TRUE STORIES OF THE HEAVENLY BEINGS. / 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; lines 5663-5734 confidence: high

  The old woman knows the child is protected by a minor heavenly god; she goes to a creek, tells a clam to replace her as Witch-Woman, blows on the shell, and it becomes a wrinkled old woman.

  The Witch-Woman transforms a clam shell into an old woman and leaves it to take her place while she abducts the child.

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• The Pawnee - Mythology (Part I) I08 TRUE STORIES OF THE HEAVENLY BEINGS. / 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; lines 5736-5757 confidence: medium

  The clam shell says the Witch-Woman's power was gone, it turned into a clam shell, it called on all the gods to send the boy back, and the gods helped.

  The clam shell says it lost the Witch-Woman's power, turned into a clam shell, and then gives the boy directions to find his people.

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• The Pawnee - Mythology (Part I) I2S. COYOTE TAKES THE PIPE-STICKS TO THE BEAVERS.' / COYOTE AND THE ROLLING STONE. 447 / COYOTE TURNS INTO A BUFFALO. 449 / COYOTE TURNS INTO A BUFFALO. 4SI; lines 22175-22272 confidence: high

  Buffalo and Coyote-Buffalo run at night; at each stop Coyote-Buffalo proposes smoking, and the Buffalo bull asks whether he understands 'going for smoke.'

  Coyote is present in Buffalo form, turns back into Coyote at the precipice, and asks to become Buffalo again.

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• 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 1071-1145 confidence: high

  The man hears a grunting sound like a woman and sees a strange woman, covered over her hair, pass through the gambling grounds and go over the hill.

  A being appears as a strange woman, is associated with split-hoof tracks, and later turns into a buffalo.

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• The Pawnee - Mythology (Part I) IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.'; lines 9510-9602 confidence: high

  White-Moccasins' wife gives birth while the people prepare to hunt; the child is found to be a dog, and White-Moccasins throws it into the creek.

  The child is born as a dog and later becomes a boy after the Clam Shell directs him to look around.

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• The Pawnee - Mythology (Part I) IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.'; lines 9510-9602 confidence: high

  On a high hill to the south, a black-tailed deer turns into a young girl who warns the boy that White-Moccasins is trying to kill him and promises protection from fighting or poison.

  A black-tailed deer turns into a young girl who warns the boy and promises protection against White-Moccasins' attempts to kill or poison him.

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• The Pawnee - Mythology (Part I) ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155; lines 7564-7653 confidence: medium

  A strange being emerges from under a rock, claims power, blocks passage, attacks the strange boy, fails, begs not to be killed, permits passage through the under-world, and is identified as a Lizard; the boy's legs had become flint stone.

  The strange boy changes his legs into flint stone so that the Lizard cannot bite him.

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• 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 woman orders the boy to turn into an eagle; he sings that his head, nose, mouth, and whole self will become eagle-like, then turns into an Eagle, throws off the robe, and flies into the sky as she prepares to strike him.

  The boy becomes an Eagle, flies into the sky, later returns to the woman, and becomes a boy again.

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• 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: medium

  The chief asks the boy whether he can help the people obtain buffalo; the boy says he can, disappears as an Eagle for several days, says he has brought buffalo, leads the people over the hills, and they see and kill many buffalo.

  The boy disappears as an Eagle, says he has brought buffalo, and leads the people to buffalo over the hills.

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• 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

  In the beginning of 'The Flint Man,' a man travels alone to a far-away prairie country, sees something sparkling, discovers a man made of flint, and is invited to sit and smoke with him from a stick pipe filled with native tobacco.

  The traveler meets a man made of flint who says he has divine powers to transform into anything and appears as a man.

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• 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: high

  "I shall now become a piece of flint, and shall go with you wherever you go"; after returning to his people, the addressee is to heal the sick by placing the flint on pains.

  The speaker explicitly says he will become a piece of flint and go with the addressee wherever he goes.

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• The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43; lines 2215-2261 confidence: medium

  The young man shoots at the full moon; it falls to the ground and turns into a spider, which he kills with his bow and arrows.

  The full moon falls from the robe, turns into a spider, is killed, and is shot into the heavens where it is left as the moon.

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• The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35; lines 1835-1916 confidence: high

  Whenever Long-Tongue runs, he turns into a rattling, rolling skull whose teeth clatter and whose movement makes a great noise on the earth.

  The passage states that every time Long-Tongue runs, he turns into a rattling, rolling skull.

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• 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: low

  After waking elsewhere and finding canes and bulrushes, the boy sees in sleep a mud-covered man with fire from mouth and eyes who says the boy lay on his back and identifies himself as Turtle, the fireplace of the animal lodges.

  In sleep, the boy sees a mud-covered man with fiery mouth and eyes who identifies himself as Turtle.

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• 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

  In the dream, a black-painted man with feathers says: “That bird is the errand bird of the medicine-lodge of the island... I am that bird,” and tells the boy to return to his people and come back after several years.

  The black-painted dream man says the pursued bird is an errand bird and directly states that he is that bird.

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• 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: high

  The calf returns to the village, turns into a boy, is housed by the people, grows into a wonderful man, and takes charge of the captured bundle.

  The calf returns to the village, turns into a boy, grows into a remarkable man, and becomes the instructor for bundle rites.

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• The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25332-25380 confidence: high

  The man mourns and hears timber noises; fear is removed by a green stone. A shining-stone-associated man appears wearing a bear robe, tusks, and bear claws; he breathes colored dust, says he fears the stone and that lightning will kill his child, then turns into a bear and leaves.

  The bear-robed being turns into a bear, the man appears as deer, coyote, and eagle while seeking medicines, and medicine-men manifest individual animal powers.

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• 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 1930-2007 confidence: high

  The woman becomes pregnant; a visiting man says he is father of the child and is North-Star. He says he was sitting on a limb as a red bird singing when the woman came and he lay with her.

  North-Star identifies himself as father of the child and says he was as a red bird singing on a limb when he lay with the woman.

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• The Pawnee - Mythology (Part I) S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95 / HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99; lines 9846-9961 confidence: high

  The Fire-Keeper watches from the tipi entrance because he fears the powerful young man; the young man turns into a hawk, enters through the top of the tipi, strikes the Fire-Keeper on the head, and kills him.

  The young man changes into a hawk and kills the Fire-Keeper by entering from the top of the tipi and striking him.

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• The Pawnee - Mythology (Part I) SHOOTING OF THE SQUIRREL'S NOSE. 167 / THE ORIGIN OF THE CLAM SHELL. I69 / TALES OF READY-TO-GIVE. / THE ORIGIN OF THE CLAM SHELL. 171; lines 8350-8400 confidence: high

  The boy listens for his wife's song, turns into a hawk, flies along the creek for four days searching for the girl, rests on a high hill, and sees smoke.

  The boy turns into a hawk and flies along the creek for four days looking for the girl.

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• The Pawnee - Mythology (Part I) SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185 / THE GAMBLER AND THE GAMING STICKS. 187 / THE GAMBLER AND THE GAMING STICKS. 189; lines 9319-9376 confidence: high

  "The buffalo had turned into a playing stick"; the boy picks up the stick and goes to another set of bones.

  A young bull turns into a playing stick, and a young female buffalo turns into a ring used for the game.

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• 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

  A boy and sister live by themselves; the boy goes south for feathers and makes arrows, including one red and one black. A western village is where the Buffalo lived, and the Buffalo chief's daughter comes to visit them.

  The narrative links the Buffalo chief's daughter, a young Buffalo cow, the recurring tipi, and a covered woman; the Buffalo appears where the tipi had been and later stands by the boy after the woman gave him a robe.

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• The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE ORIGIN OF THE CLAM SHELL. 171 / J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173; lines 8451-8541 confidence: high

  The boy sings that something is about to happen and that his toes, feet, legs, body, nose, and arms are turning into eagle claws, feet, legs, body, beak, and wings.

  The boy sings a sequential bodily transformation into eagle parts and is then seen as an Eagle.

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• The Pawnee - Mythology (Part I) 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 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239; lines 12007-12089 confidence: high

  The girl wins all the games, Spider-Woman's people, and Spider-Woman; the girl's people kill and burn Spider-Woman, who is seen to jump from the fire into the grass as a spider.

  After Spider-Woman is killed and burned, she is seen to jump from the fire into the grass as a spider.

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• The Pawnee - Mythology (Part I) 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 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239; lines 12091-12104 confidence: high

  While in the fire she burst; something flew up, rested on a tree, and was found to be a croaking tree frog.

  The passage states that the woman burst in the fire, that a frog flew to a tree, and that the people discovered she had turned into a tree frog.

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• The Pawnee - Mythology (Part I) THE BOY WHO WORE A WOODPECKER CAP. 163 / SHOOTING OF THE SQUIRREL'S NOSE. 167 / THE ORIGIN OF THE CLAM SHELL. I69 / TALES OF READY-TO-GIVE.; lines 8302-8347 confidence: medium

  The old woman blows breath into the girl’s mouth so the skin from the waist up comes off, crawls into that skin, puts her own dried-up skin on the girl, drags the girl, and throws her into a stream.

  The old woman removes the girl’s upper skin, enters it, and returns among the girls and household as if she were Young-Duck.

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• 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 18692-18763 confidence: medium

  During three attacks he wears the shield on the left shoulder and kills many enemies; in the fourth attack he moves it to the right shoulder, is wounded, and is left in his tipi to die.

  After being left to die, the man uses mud from the Buffalo bull's water; unseen Buffalo roll in the lodge, and he temporarily becomes a Buffalo before returning as a man with a buffalo robe.

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• 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 18692-18763 confidence: medium

  A young Skidi hunter near Pahuk meets a woman in a swampy dogwood thicket, lies with her, then sees her become a black-tail Deer; his bullets drop from her when she shakes.

  A woman lies with the hunter, becomes a black-tail Deer, later becomes a woman again, and tells him he must live with her.

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• 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 18692-18763 confidence: high

  The Deer prevents the man from going home, leads him to a thicket, becomes a woman, says he must live with her, and transforms him into a Deer.

  The deer-woman transforms the man into a Deer after telling him he must live with her.

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• 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: high

  "The man was able to transform himself into a Deer at any time, and then change to a man." After about three years away, the woman asks if he wants to return to his people, and he says yes.

  The man can transform into a Deer and back into a man; the note also describes strange prairie women as black-tailed deer transformed into women.

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• 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: high

  A note says the tale was told by Buffalo, Skidi, and, like a similar story, teaches caution about strange women on the prairie; such women are said likely to be black-tailed deer transformed into women, and their influence on cohabiting men can cause madness and death.

  The note says the tale warns young men about strange prairie women who are likely transformed black-tailed deer and whose influence can cause men to become crazed and die.

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• The Pawnee - Mythology (Part I) THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25 / THE FOUR GODS OF THE NORTH. 29; lines 1553-1604 confidence: high

  Kingfisher's action is followed by part becoming water and part becoming land; the man touches the bird, and it turns into a woman.

  The man touches the bird and it turns into a woman; the note also refers to the kingfisher becoming a woman.

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• The Pawnee - Mythology (Part I) THE GIRL WHO CALLED THE BUFFALO. 23I / 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; lines 11787-11909 confidence: high

  The boys become snowbirds in the snowstorm and larks when the storm is gone and the sun comes out.

  The two boys turn into snowbirds during the snowstorm and larks when the sun comes out.

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• 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: medium

  The four little men in the west command the man in the south to carry the boy to the animal lodge under Spring-Hill. The boy rides on his back with closed eyes; the carrier flies southwest, rests on a hill, flies again, and is seen in the lodge as a Hawk.

  The carrier is first described as a man in the south who flies with the boy and is later seen sitting among the animals as a Hawk.

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• 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: low

  Buzzards enter the lodge; the boy becomes conscious in the lodge of animals and sees four little men in the west, the man who carried him to the Spring-Hill lodge, many animals, and errand men from different lodges.

  The four little men previously seen by the boy are later seen sitting there as Ground-Hogs.

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• 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

  Women watch the man and see him appear as a deer, then as a coyote, and again fly like an eagle; they learn mysterious power guides him to herbs and roots.

  Women see the man appear as a deer, then as a coyote, and fly like an eagle while under mysterious power.

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• The Pawnee - Mythology (Part I) 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 / THE FLINT MAN. 179; lines 8764-8834 confidence: high

  A seated man or being says he will become a small stone, asks to be carried to the people and smoked with, turns into flint, shrinks, and bears sun, moon, and star images.

  The seated being turns into a small flint stone and later grants or enables stone/flint transformation when addressed by the possessor.

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• The Pawnee - Mythology (Part I) 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 / THE FLINT MAN. 179; lines 8764-8834 confidence: high

  The man asks his stone brother to turn him into flint; sharp bones on the monster's back break against him, and he pounds the monster's brains out with his flint feet.

  By invoking the flint, the man becomes flint or stone, survives lethal attacks, and kills both the lake monster and the seven spotted calves.

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• The Pawnee - Mythology (Part I) 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 / THE FLINT MAN. 179; lines 8836-8946 confidence: high

  A being in the west consumes the people’s food; the man finds a Buffalo bull on a hill, turns into stone when it charges, kills it with arrows, and learns it was chief of all the Buffalo.

  When the Buffalo bull charges, the man has turned into stone, causing the bull’s horns to break on his hard stone body.

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• 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

  The woman asks whether Howling-Fox knows her; he says she is not human but Buffalo because of her tracks. She calls him her son and says she has seven children, all bulls except one missing daughter.

  A woman appears, and Howling-Fox states that she is not human but Buffalo, identifying her by her tracks.

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• 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

  A rumbling sound with hoof noises approaches from under the ground; Howling-Fox sees a dark form, recognizes Buffalo rolling on the ground, and then sees it changed into a woman.

  The passage describes a Buffalo appearing, rolling on the ground, standing up, and being seen as changed into a woman.

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• 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: high

  “She found a buffalo wallow and began to roll in it and turned into a Buffalo.”

  Buffalo-Woman rolls in a buffalo wallow and turns into a Buffalo, then later becomes a woman again.

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• The Pawnee - Mythology (Part I) THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73; lines 3659-3727 confidence: high

  The boy turns and sees a woman with a new buffalo robe and unplaited hair; she says she and the killed Buffalo came after him.

  The speaker first appears as a woman in a buffalo robe, and the narrator states that she was a Buffalo and the mate of the other Buffalo.

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• The Pawnee - Mythology (Part I) THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73; lines 3729-3752 confidence: high

  The boy waits in a hollow; two Buffalo go to another hollow, roll on the ground, turn into women, and sit beside him.

  Two Buffalo roll on the ground and turn themselves into women before approaching the boy.

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• 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 instructs the boy to use tail, scalp, buffalo-bladder mud, a ball, roots, and body application so his spirit turns into a Buffalo spirit; the medicine is for wounds, not disease.

  The Buffalo says that chewing the medicine and ball and applying mud will cause the boy's spirit to turn into a Buffalo spirit during dance or doctoring.

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• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.'; lines 20192-20212 confidence: medium

  Title: "QHOST-MAN WHO BECAME A WHIRLWIND."

  The title calls the story 'Ghost-Man Who Became a Whirlwind,' and the narrative repeatedly associates Ghost-Man with whirlwinds.

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• 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

  Spirit people say the young man cried because the girl died; they agreed to send her back, warn that she is not real and must not be angered, describe themselves as spirits who can sometimes become visible as people, and say one thing remains after smoking.

  The spirits say they cannot normally be seen but can sometimes turn into people and be seen, though they remain not real.

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• 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: medium

  After being touched, the boy sits up in a large lodge under the lake; Horse-associated men sit on the north side, and Buffalo-associated people sit on the south side.

  The lodge contains men who imitate Horses and people who are Buffalo, and the leader says these are the same Horses and Buffalo that attacked the boy.

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• 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.

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• 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: medium

  The woman sings that she imitates the Bear, grunts like a bear, sings bear songs all night with the man, inhales power from the sunrise while he smokes to it, gathers cedar, and goes to the worsening wounded man's lodge.

  The woman explicitly imitates the Bear, makes bear noises, carries the Bear spirit within her, and is said by observers to show emerging bear teeth.

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• The Pawnee - Mythology (Part I) 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 / THE MAN WHO MARRIED A BUFFALO. II3; lines 5567-5641 confidence: high

  The Buffalo agree the man should stay with them; bulls rush at him as if to hook him, but meet another bull because the young man has turned into a Buffalo bull.

  The young man becomes a Buffalo bull, and his wife, child, and he later turn into human beings before entering the village.

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• The Pawnee - Mythology (Part I) 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 / THE MAN WHO MARRIED A BUFFALO. II3; lines 5567-5641 confidence: high

  The young man brings the goods to the Buffalo people, then brings more Buffalo to the village four times; later the people unknowingly kill the Buffalo who had been a man and recognize him by the feathers covering the hide.

  After the people unknowingly kill the Buffalo who had been a man, the hide they remove is covered with feathers, revealing his former human identity.

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• 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: high

  The war party reaches a big water and grass-lodge. The protagonist tells the others to remain behind, turns into a Hawk, enters the lodge, and encounters the old woman, who turns into an Owl and then the Witch-Woman; he resumes human form with the club.

  The young man turns into a Hawk; the old woman turns into an Owl and then the Witch-Woman; he then resumes human form and kills her.

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• The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24102-24156 confidence: high

  In the Buffalo Bundle abstract, buffalo decide to go to the people. White Spot leads a white cow and calf; the calf carries the bundle and sets each day's journey distance. Buffalo are given to the people and made holy.

  Buffalo travel to the people with a bundle; a little calf becomes a boy, takes charge of the bundle, and teaches offering practices.

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• The Pawnee - Mythology (Part I) THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE. / HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221; lines 11070-11151 confidence: high

  The boy tells the woman and children they are mice who will live under an old tree, says his people will live at the top of a hollow tree, the people turn into mice, and he flies into the tree as a speckled woodpecker; the tale explains woodpecker and mouse nests.

  The woman’s people become mice, the boy becomes a speckled woodpecker, and the tale explains mouse nests at the foot of hollow trees and woodpecker nests at their tops.

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• The Pawnee - Mythology (Part I) THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE. / HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221; lines 11070-11151 confidence: medium

  The next tale introduces a Witch-Woman who kills handsome young men, steals and hides things, transforms boys into animals or underground animal forms, and cannot be harmed by sticks or knives.

  The Witch-Woman captures young boys and turns them into animals or places them under the earth as woodrats, moles, or gophers.

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• 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: high

  The man enters the medicine-men's lodge at night, asks to perform, then brings the Deer and fawns home after they change into a woman, a boy, and a girl; an extra buffalo-hide tipi is set up because the people's odor is offensive to them.

  The Deer changes into a woman and later into a black-tail Deer, while the fawns become human children and the boy changes into a Deer during performance.

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• 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 man enters the medicine-men's lodge at night, asks to perform, then brings the Deer and fawns home after they change into a woman, a boy, and a girl; an extra buffalo-hide tipi is set up because the people's odor is offensive to them.

  The woman is a Deer in human form and is explicitly called the man's wife; their children remain with the man when she returns to her own people.

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• 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.

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• 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

  In the cave are many animals and birds who turn into painted people; Elk people lead the dance, with gourd rattles and song, and groups such as Jack-Rabbits, Ravens, Foxes, and Coyotes are described by side and paint.

  Animals and birds in the cave turn into painted people, dance through the night, and turn back into animals and birds at daylight.

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• The Pawnee - Mythology (Part I) THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207 / THE POOR BOY WHO WANTED TO GET MARRIED. 209 / THE POOR BOY WHO WANTED TO GET MARRIED. 211; lines 10596-10612 confidence: medium

  Red-Spider-Woman runs onto the prairie and begins to disappear into the ground; the Buffalo try to kill her and then trample and kill her as she disappears.

  After Red-Spider-Woman is killed while disappearing into the ground, the chief says she has turned into a root shaped like a human person, with curative powers for medicine.

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• The Pawnee - Mythology (Part I) THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185; lines 9128-9212 confidence: high

  The boy calls the female Prairie Dog; she follows him and his mother while pregnant, rolls in dust at the village, turns into a woman, and enters with them.

  The Prairie Dog wife transforms into a woman, marries the boy, forbids a sexual act with a particular woman, and returns with the children to Prairie Dog form after he violates the warning.

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• The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. 189 / IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE.; lines 9490-9508 confidence: high

  Hawk touches his wife and son, turning each into a Hawk, and then turns himself into a Hawk.

  Hawk turns his wife and son into Hawks and then turns himself into a Hawk.

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• The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95; lines 9649-9736 confidence: high

  The woman uses a mortar setting, turns into a Mole, digs far through the ground, covers her feet with grass, and reaches a distant village tipi at night.

  The woman turns herself into a Mole and digs far underground to escape.

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• The Pawnee - Mythology (Part I) THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67; lines 3369-3453 confidence: high

  In the sweat-lodge, the old witch pours water on hot stones to scald Without-Wings; he becomes a Badger, digs into the ground, asks for more heat, and exits uninjured while Buffalo bulls flee.

  Without-Wings survives the sweat-lodge scalding attempt by turning into a Badger and digging into the ground.

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• 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 figure who identifies himself as Thunder-Bird first appears as a man, then as a tall crane-like bird, and later repeatedly changes between man and crane in the timber.

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• 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 sings Bear songs, turns his family and himself into humans, shoots at the boy, applies colored dust, shoots an arrow through him, and with his family restores him to life.

  The Bear changes cubs, the mother Bear, himself, and the boy between bear and human forms while singing Bear songs.

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• 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 13908-13979 confidence: high

  Crow-Feathers dares Animal-Boy to transform; Animal-Boy flies like an eagle, is told to remain an eagle, cannot return to human form, and Crow-Feathers takes his clothing.

  Animal-Boy flies like an eagle and then cannot turn back into human form after Crow-Feathers commands him to remain an eagle.

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• 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: high

  As the Eagle reaches for the heart, the girl grasps its legs and addresses it as her uncle; at her touch the Eagle turns into the boy again and agrees to return with her.

  The golden Eagle turns into the boy when the woman touches its legs; the following tale opening also has Burnt-Belly beginning a change toward eagle claws.

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• 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 8647-8656 confidence: high

  The boy sings to his aunt that his legs shall turn into eagle's legs and his body into an eagle's body.

  The boy's sung statements and the woman's reply all concern the boy turning into an eagle or acquiring eagle body parts.

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• The Pawnee - Mythology (Part I) THE ORIGIN OF THE CLAM SHELL. I69 / TALES OF READY-TO-GIVE. / THE ORIGIN OF THE CLAM SHELL. 171 / J, 2 TALES OF READY-TO-GIVE.; lines 8403-8448 confidence: high

  Hawk stays with Young-Duck overnight; she is thin from eating ground beans. The next day they climb a hill, he turns into a hawk again, and she climbs on his back.

  Hawk explicitly turns into a hawk again before carrying Young-Duck into the heavens.

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• The Pawnee - Mythology (Part I) THE ORIGIN OF THE GEESE MEDICINE. 3OI / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE ORIGIN OF THE GEESE MEDICINE. 3O3 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 305; lines 15161-15233 confidence: medium

  The boy has his mother make a hidden enclosure near the medicine-lodge entrance, cuts and cleans the squashes, inserts soft downy swan feathers, rejoins the squashes, tells his mother to bury the seeds west of the village, and performs private tricks with her at night.

  The prepared squashes contain swan feathers, become swans after water and song are used, follow the boy, and become squashes again when he catches them.

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• 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 Elk is first seen as a strange man; a bird-controlling man speaks among Eagles; the bear-like man explicitly turns into a Bear and trots away.

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• 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: high

  Without-Wings becomes an Eagle, flies east, follows a Buffalo cow and calf, and at evening the cow becomes a woman, the calf a boy, and Without-Wings a man at the tipi; the boy gives his father food.

  Without-Wings changes between Eagle and man; the Buffalo cow and calf change between Buffalo and human forms.

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• 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: high

  As the stone falls, Without-Wings becomes a soft downy feather; the wind blows the feather inside before the rock can crush it, and Without-Wings arises from the feather.

  Without-Wings changes form into a soft downy feather, is blown safely inside, and then resumes standing form.

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• The Pawnee - Mythology (Part I) THE POOR BOY WHO LOST HIS POWER. 177 / THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.'; lines 9034-9125 confidence: high

  The mother retrieves the black arrow, places it near the hole, lies down, and sees two Prairie Dogs emerge; the boy Prairie Dog catches the arrow and turns into a boy again, after which he says he will go home but must take his wife.

  The boy is encountered as a boy Prairie Dog and turns back into a boy after catching his black arrow.

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• 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 is described as a boy Eagle, becomes a young man when Eagles circle him, says he flew into the sky, and later turns into an Eagle and back into a young man.

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• The Pawnee - Mythology (Part I) THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25 / THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.'; lines 1642-1709 confidence: medium

  The lone girl sees a cedar-covered hillside, finds a rock lodge, and meets a fine-looking young man who says the odor comes from inside the lodge.

  The lodge occupant first appears as a fine-looking young man but is later seen as an ugly old man after the girl enters the sealed lodge.

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• The Pawnee - Mythology (Part I) THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25 / THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.'; lines 1711-1739 confidence: high

  Long-Tongue prepares to leave, changes from an old man into a handsome young man, speaks to the stone door, and goes outside.

  Long-Tongue changes between old-man and handsome-young-man forms, while Raven identifies him as a round, rattling, rolling skull that kills people and animals.

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• 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 15064-15135 confidence: medium

  A Goose asks why they are far from everyone; the woman says they fled threats of death. The Goose tells her to send the young man south for ponies and says the Geese will watch over him.

  The Geese speak, assist the couple, sit at the entrance of the tipi, and are reported by villagers as acting like people.

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• 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: high

  Otter gives the boy a root to keep in his mouth against the boiling-water hole; the girl says her father has thrown many young men into that boiling water.

  Otter gives the boy a protective root, the boy escapes with otter-like quickness, and he turns into a real otter during the contest.

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• 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 14829-14864 confidence: medium

  The man offers pipe smoke east to the Big-Black-Meteoric-Star, upward to Tirawa, west to gods who send rainstorms, thunder, and lightning, and to Mother-earth who received giants after they were turned into roots.

  Mother-earth is said to have received the giants after they were turned into roots.

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• 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: high

  The old man Eagle says the man stole the boy in haste to learn power and secrets, denies him powers, says the child will remain, and consents to turn the boy into an Eagle.

  The old man Eagle gives consent to turn the boy into an Eagle, and the Eagles surround him while feathers scatter around him.

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• 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: high

  The Eagles surround the boy, cover him with soft downy feathers, and after they fly away the boy has feathers on his arms.

  The passage states that the boy is turned into an Eagle after the Eagles surround him and cover him with feathers.

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• The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147; lines 7187-7262 confidence: high

  In midriver, high waves make the bull-boat roll. The strange boy tells Handsome-Boy to imitate him, turns into a goose and flies up; Handsome-Boy also flies; the boat sinks, resurfaces, returns to the bank, and the boys become human again on dry land.

  In the dangerous boat episode, the strange boy turns into a goose and flies upward, instructing Handsome-Boy to imitate him; the boys later return to human form.

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• 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 2, 'The Four Gods in the West': a man meets a hairy woman with animal tracks who turns into buffalo and leads him to her lodge; four men in the west represent four gods; a bluebird awakens him; his people kill buffalo and sacrifice heart and tongue to the four gods.

  The hairy woman leaves animal tracks, becomes a buffalo, guides a man to her lodge, and the encounter results in buffalo sacrifice instructions.

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• The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23242-23315 confidence: high

  The young man encounters women of different ages, enters the spring cave, sees a young girl change into women of various ages representing moon phases and declaring herself Moon; he receives games, sees ant-hill lodges as models, and receives magical corn and meat.

  A young girl changes into women of various ages, representing phases of the moon and declaring herself to be Moon.

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• The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23242-23315 confidence: medium

  Abstract 4, 'The Four Gods of the North': Tirawa instructs a man facing north to point with joined thumbs; faces appear representing the four gods of the north, who sent Kingfisher to earth; Kingfisher divides land from water and becomes a woman when touched; the man holds and transmits a ceremony.

  Kingfisher becomes a woman when touched by the man.

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• The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23317-23346 confidence: high

  The fourth girl enters the lodge with a young man who claims it is the scent's source; the lodge has only a small smoke hole, contains a sacred bundle and five rattles, and the man changes age while a stone door moves when he speaks.

  The lodge figure changes between young man and old man, and Raven identifies the occupant as Long-Tongue, a fierce rolling skull.

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• The Pawnee - Mythology (Part I) WILLIAMS A WILKINS COMPANY / BALTIMORE, MD. / CONTENTS / MYTHS.; lines 108-324 confidence: high

  Section II, “Tales of Ready-to-Give,” lists titles involving Handsome-Boy, After-Birth Boy, boys turning into an eagle and a prairie dog, gaming sticks, Fire-Keeper, buffalo wives and calves, Coyote, witch-women, Spider-Woman, a woman in the Moon, a ball game, and a stolen wonderful robe.

  Section II titles explicitly include a poor boy who turned into an eagle and a boy who turned into a prairie dog.

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• The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24209-24262 confidence: medium

  A young man indifferent to women is visited by a girl, bathes in a spring, and dreams of Spider-Woman, spirit of the spring, who says he will be like woman; medicine-men diagnose bewitchment and identify missing spring moss as the cure; he commits suicide from shame.

  Spider-Woman, spirit of the spring, tells the young man he will be like woman; medicine-men say he is becoming woman through her bewitchment, and the only cure is missing.

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• The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: high

  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 boys fly as geese, become charred leaves to escape fire, and the younger brother declares the cannibals will become locust trees.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21537-21628 confidence: medium

  In 'Origin of Kit-Fox and Star Lodges,' boys take buffalo organs, one kills a chief, a whirlwind and smoke accompany disappearance, and later ritualized appearances with kit-fox hide, paint, horses, and directional movements originate Kit-Fox and Star societies.

  After killing the chief, the boy is associated with whirlwind, smoke rising to the sky, disappearance, coyote imagery, and later ritualized appearances that originate Kit-Fox and Star societies.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21708-21783 confidence: high

  Near a camp-circle, a woman admires a swift young steer and says she wishes to marry him; he hears her. Later a beautiful young man comes from a bush, reminds her of the wish, says he is the animal, and they go off along a creek.

  A steer hears a woman's wish to marry him, appears as a young man who says he is an animal, and is later seen as a steer husband.

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• 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.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21879-21989 confidence: high

  Nih’anqan meets Coyote. Nih’anqan assumes the forms of buffalo cow, elk, antelope, and deer, but Coyote recognizes him by smelling. Coyote then becomes a woman who says she is his sister; when seized, she turns into Coyote and runs into brush.

  Nih’anqan assumes animal forms, Coyote recognizes him by smell, Coyote assumes a woman-form, and deer-women change form after disguise and pursuit.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22448-22556 confidence: medium

  A woman goes back to look for a colt, meets a young man who carries her off, and he is a wild horse. She lives with him; her husband and the people search but give up. The abstract is marked unfinished.

  A woman is carried off by a young man who is identified as a wild horse, lives with him, and is not recovered by her husband or the people.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22638-22715 confidence: high

  Inside the tipi, the woman sees a beautiful red-painted naked young man with attendants, medicine bags, and water animals; he says he sent for her, asks for intercourse if she wants to see her people, identifies animal families, the men turn to animals, intercourse occurs, and he says he owns rivers and forbids her to eat fish.

  Men in the tipi are assigned animal families and then turn into animals before the woman.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: high

  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.

  One man becomes a water monster after eating meat from a water monster, and another becomes a big snake after boiling and eating disputed snake eggs.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: high

  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.

  A man changed into a snake stays in deep river water and promises safe crossing if relatives throw intestines into the river; another transformed water-monster brother brings victory when sacrificed to.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23235-23273 confidence: medium

  At night, while she sleeps, a young man lies with her; when she wakes, she sees him with a beautiful white-painted robe and is overpowered.

  The nocturnal lover is marked with paint, and the woman later recognizes the same marks on a white dog; the shorter abstract explicitly says the lover is a dog.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23275-23347 confidence: high

  A family lives in a large camp-circle; the beautiful daughter has a separate tipi, rejects suitors, and White-Dog follows her closely to the river, around the tipi, and while she gathers wood.

  White-Dog follows the woman as a dog, appears at night as a man in a white robe, and identifies himself as the white dog.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23458-23504 confidence: high

  In “The Girl who became a Bear,” a girl becomes a bear, attacks the camp, and kills many; two children are left tied to a tree, freed by a dog, pursued by the bear, rise to the sky by means of a ball, and become stars.

  A girl playing at being a bear turns into one and then acts as a bear in attacking the camp and pursuing children.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23506-23559 confidence: medium

  The mother pledges to make porcupine-quilled articles, makes moccasins, leggings, shirts, and robes, wraps them in a bundle, travels, hears a voice promising services, and reaches a solitary tipi near a river where a young boy addresses her as mother.

  The young boy who calls the woman mother is identified as Little-Owl and lives with Big-Owl, who is called grandfather in the episode.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23634-23732 confidence: medium

  A war party leaves an ankle-injured man in a shelter; a skeleton in a tanned robe says it saved him from enemies, heals him, leads him to camp, and the man later becomes bones under a robe during a hand-game.

  The skeleton says it caused the ankle pain to save the man, heals him, and the man later becomes a pile of bones under a robe during a game.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23634-23732 confidence: medium

  Young men returning from a war-path rest on a small hill; while they sleep, the hill carries them off and is identified as a horse-tick.

  A small hill carries sleeping men away and is then identified as a horse-tick.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23634-23732 confidence: high

  Eight young men on a war-path each temporarily become female; the change lasts thirty-four days and is said to have been contracted while camping under eight cottonwood trees.

  All eight young men temporarily become women, with the transformation attributed to camping under eight cottonwood trees and lasting thirty-four days.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23949-24014 confidence: high

  In “Blood-Clot-Boy,” a blood clot becomes a boy; he kills dangerous figures, defeats shapeshifting pursuers through freezing ice, transforms a cliff-pusher into a buzzard, marries after playing a flute, returns to his parents, and goes to the sky.

  The companions of the blind cannibal woman pursue Blood-Clot-Boy in various shapes; he causes them to break through ice that freezes hard.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24141-24182 confidence: high

  Four women go for wood. One climbs a cottonwood tree where Moon is present as a porcupine. The tree lengthens; the animal changes into a charming young man, tells her to follow him, and they climb to the sky home of Moon's parents.

  Moon appears as a porcupine on a tree, then changes into a charming young man and addresses the woman as the man she wants to marry.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24250-24323 confidence: high

  Abstract 136: the sun and moon are brothers; the moon turns into a porcupine and entices a woman to the sky; a frog appears; the woman and frog have a chewing contest; the moon’s wife is forbidden to dig roots, sees earth through a hole, descends by sinew rope, and is killed by a stone thrown by the moon, while her child falls unhurt.

  The moon is explicitly said to take the shape of a porcupine and entice a woman to the sky.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24380-24448 confidence: low

  Crow-Woman grieves on the prairie and tells Gopher why she is crying; afterward Found-in-Grass is found waist-deep in a pit with the ground around him turned to solid stone.

  Gopher hears Crow-Woman's complaint and then Found-in-Grass becomes trapped in a pit with stone ground around him.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24450-24533 confidence: medium

  At night the boy becomes a handsome young man; the older sister ridicules him; he turns into a handsome young man and makes buffalo for the people, and his sister-in-law falls in love with him.

  The boy becomes a handsome young man at night and later turns into a handsome young man before making buffalo for the people.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24535-24588 confidence: medium

  Abstract 144 begins: Blue-Bird is married to Elk-Woman, finds, marries, and leaves Buffalo-woman, who later overtakes him with her child, a calf.

  Blue-Bird and Blue-Feather are each associated with Buffalo-woman/Buffalo-Woman and Elk-Woman, whose jealousy or rivalry is explicitly described; Elk-Woman later becomes an elk.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24591-24653 confidence: medium

  Buffalo-Woman leaves; the husband follows and brings her back. Elk-Woman later runs away and is brought back; meanwhile Buffalo-Woman gets away and he searches for her.

  Buffalo-Woman leaves, and Blue-Feather finds tracks of wife and child like those of a buffalo cow and calf before seeing cow and calf among buffalo herds.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24655-24706 confidence: high

  After the pair sleep, the woman leaves before sunrise; the man wakes to see a buffalo cow near the bed/buffalo wallow, the tipi has disappeared, and she becomes a woman again when he advances.

  The woman repeatedly changes into a buffalo cow when the tipi disappears and becomes a woman again as the husband approaches.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10829-10934 confidence: medium

  Nariniiha lies down with his head toward the center for Sasayi’s platform; as Sasayi dances, Nariniiha’s head and tail shake.

  The wife sees Nariniiha being used as a platform, rejects him as a husband, and the text later identifies Nariniiha as a badger.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 10936-11007 confidence: medium

  The woman becomes pregnant, keeps it secret, gives birth to male and female twin dogs, cares for them, and nurses them while they grow rapidly and play near the tipi.

  The woman gives birth to male and female twin dogs who grow rapidly, wander away, and leave tracks that become like human tracks.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11009-11099 confidence: high

  The woman wakes at night and finds a young man in an entirely white robe lying with her; she reaches for paint and places her painted hand on his back while embracing him.

  The same figure is linked through the white robe, painted hand mark, white dog form, red-robed handsome man, and final identification as the Sun and the white dog.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11361-11446 confidence: high

  At midnight a tall man in a white robe perfumed with sweet leaves enters the tipi; the daughter watches, and the man, identified parenthetically as a dog, lies down with her.

  The visitor is described as a man associated with a dog, says he is the one who sleeps outside, and at dawn turns into a dog again.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11448-11521 confidence: high

  The daughter tells her mother that a young man entered her tipi at night, appeared fully human, said he was the white dog she had driven away, and later appeared as a real dog whom she struck on the ear.

  The visitor is reported as appearing as a perfect human young man, identifying himself as the white dog, and later appearing as a real dog.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11606-11687 confidence: low

  “When the boy came back from home he found the puppies changed.”

  The closing sentence says the boy came back from home and found the puppies changed.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11689-11775 confidence: medium

  The boys go to the river sand-bar to play; later the little boy tells them to enter a shelter, and after they are seated inside, they are changed into seven young puppies.

  The seven boys become seven puppies in the shelter and later appear as seven bright-looking youths.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11945-12035 confidence: low

  Two brothers on the prairie see a distant person, find a black creature under a tree near woods along a creek, and one brother approaches it and sees it is a black she-bear asleep on her back.

  The brothers first see a distant person who does not reappear after crossing a divide, then find a black she-bear near the place where the person had gone.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12339-12406 confidence: medium

  The men are amazed and leave punishment to the father. After the feast, the father obtains tripe fat, wraps the baby with it, throws him outdoors, and calls dogs to plunge for him.

  After being wrapped in fat, thrown outside, and targeted by dogs, Raw-Gums lands and becomes a young man.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12500-12585 confidence: high

  Children play at being bear; an older girl asks for claws, ties them to her hands, plays bear in sand-hills by a den and berries, and attacks berry-gathering children.

  The older girl playing bear is said to have turned bear, injures her younger brother, enters camp, kills defenders, and pursues children.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12685-12765 confidence: medium

  A young boy comes out and says, “There comes my dear mother! Come in quickly, mother, before my grandfather returns!”

  The woman's son appears as a young boy at first but is then identified as Little Owl who speaks her language.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13618-13724 confidence: medium

  The skeleton heals the man’s ankle, says enemy attack or shooting will not kill him but make him a short skeleton or pile of bones under a robe, and leads him toward camp.

  The skeleton heals the man, says he will not be killed but will become a short skeleton or pile of bones under a robe, and the man later becomes bones during the hand-game.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13820-13910 confidence: low

  People are lost in the wilderness at sunrise; the hill that carried them off is identified as the horse-tick; the note says the tale was told by Red-Wolf.

  The preceding fragment says the hill carried people off and was the horse-tick.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13912-14015 confidence: high

  Eight young men are on the war-path; at the first camp one turns female, separates from companions in shame, remains silent for four days, and then becomes a man again.

  Eight young men on the war-path each turn into a woman for four days and then become men again; the event is associated with camping under eight cottonwood trees.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14392-14477 confidence: high

  The people find abundant meat at the crow’s tent, camp there until it is eaten, leave a short-legged dog, and watch while the crow’s little boy asks to keep the dog as a pet. The people then return and ask where the buffalo live; the crow answers that they are farther in the mountain.

  The short-legged dog, planted by the people and adopted as a pet, enters the hollow mountain ahead of the crow, becomes large, and drives out the buffalo formerly kept by the crow.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15279-15359 confidence: medium

  A version told by Informant I is said to have the children released by a dog, not a wolf, and the dog turned into a horse.

  A note reports that in another version the releasing dog turned into a horse.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15600-15646 confidence: medium

  The old man takes something that becomes sinew; the boy requests four arrows, two black and two red, and the old man is pleased with his knowledge.

  The boy knows the valued arrow specifications and later stretches himself into a tall young man.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15648-15694 confidence: high

  Before reaching the place, the boy kills and skins a buffalo; when two persons are seen coming, he becomes clotted blood again and falls into the blood under the buffalo's ribs.

  Clot-child becomes clotted blood during danger and later stands up again as a man.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15697-15740 confidence: high

  After the killing, others return running and tell him he cannot escape by going to the sky or underground and that they will catch him.

  Clot-child escapes pursuers by using a bow for swiftness, flying with chicken-hawk swiftness, and becoming rabbit forms.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15697-15740 confidence: medium

  Clot-child goes down, cuts off the man's arms and feet, and says he will kill him but that he will become a bare-headed animal and will not be dangerous.

  After defeating the canyon man, Clot-child says the man will become a bare-headed animal and will not be dangerous.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16665-16750 confidence: high

  Four women go out for wood; one approaches a dead white cottonwood, and Moon appears on it as a porcupine with beautiful quills.

  Moon appears as a porcupine on the cottonwood and later changes into a charming young man who speaks to the woman.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16847-16937 confidence: medium

  Moon returns from the hole where his wife went down, blames the old folks, speaks about his human wife, angers Buffalo-Woman, and Buffalo-Woman leaves with her boy for her own home four divides away; Moon follows because he loves his son.

  Moon's other wife is called Buffalo-Woman and a buffalo cow; she leaves with her boy, also described as a calf, for their own home.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: high

  The Moon goes west to a river camp and the Sun east to another camp. The Moon waits by the trail near a cottonwood tree, appearing as a large porcupine, as two beautiful women approach.

  The Moon appears as a porcupine, leads a woman up a cottonwood tree, speaks to her, and brings her to the sky.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19319-19405 confidence: medium

  Found-in-Grass remains ambitious for the war-path, tells men he intends to go out alone, makes a bladder bag filled with porcupine quills, cleans his war lance, and starts with weapons and food prepared with help from his mother-in-law.

  Found-in-Grass opens a bladder bag containing porcupine quills; countless warriors come out, fight his enemies, and the porcupine quills return to the bag.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19785-19865 confidence: medium

  After marriage, Spring-child becomes a handsome clean young man at night. His wife tells her elder sister, who says she does not believe it and mocks Spring-child as dirty.

  Spring-child is mocked as dirty, but his wife sees him as clean and beautiful at night, and later others see him as a fine-looking young man whom they do not immediately recognize.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20000-20046 confidence: medium

  The woman says, “Blue-bird is the cause. I was the buffalo cow mired in the mud at the spring, and you took me.” Blue-bird acknowledges this and takes her and the boy, taking her as wife.

  Buffalo-woman says she was the buffalo cow mired at a spring and that Blue-bird caused her child; Blue-bird accepts her as wife. Elk-woman is also present as another animal-associated wife.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20048-20091 confidence: high

  "the Buffalo-woman and the boy went out" and "they became buffalo again," leaving hoof and calf tracks.

  Buffalo-woman and the boy leave the tent and are explicitly said to become buffalo again, with hoof tracks and calf behavior following.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20212-20282 confidence: high

  Magpie paints himself with lime, becomes a magpie, flies upward and to the marked place, circles, lands on buffalo-tracked ground, hears groaning or crying, and finds a blue plume.

  Magpie paints himself, becomes a magpie, flies to the sky and the buffalo-tracked place, then later becomes a person again.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20285-20357 confidence: medium

  Buffalo-woman insults Elk-woman, charges and pierces the wood, butts it again, gets her horn stuck, and is killed by Elk-woman with a knife.

  The passage repeatedly presents Buffalo-woman and Elk-woman as wives or co-wives; their rivalry appears in direct combat, in Blue-Feather’s household, and in the footnoted version’s food-bringing competition and jealousy.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20593-20662 confidence: medium

  Blue-Feather follows the trail of his wife and child, which has become like that of a buffalo cow and calf, to a divide where buffalo herds graze on the prairie.

  The wife and child are tracked as a buffalo cow and calf, and the boy is repeatedly described as both calf and boy within the buffalo herd.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20752-20834 confidence: high

  The traveler confirms his wish to marry her; she says he is free to take her if he wishes, and he agrees to go home with her.

  The woman marries the traveler, appears as a buffalo cow in the morning, and becomes a woman again; the transformation sequence is repeated.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20836-20922 confidence: high

  In the morning the wife leaves the bed, becomes a buffalo cow outside the tipi, and the husband wakes to find the tipi gone and the bed a buffalo wallow; the cow turns back into a woman.

  The wife repeatedly changes from woman to buffalo cow and back while remaining the husband’s wife.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20836-20922 confidence: high

  After another divide and river crossing, the couple reaches an illuminated camp-circle. The wife identifies her father’s tipi and says they will be in one blanket or robe so they appear as one person entering.

  The buffalo-changing wife brings her husband to her father’s tipi, where he is accepted as son-in-law and fed by calf brothers-in-law.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 21437-21459 confidence: high

  The tale is attributed to Little-Coyote; an appended note refers to a Pawnee tale, “How the Buffalo were Conquered,” where buffalo cow/woman transformations occur in a buffalo wallow.

  The appended Pawnee note explicitly describes transformation of a buffalo cow into a woman and vice versa.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6673-6758 confidence: high

  A woman of the Southern-people goes back to search for a missing colt, meets a young man on the trail who is identified as a wild horse, accepts his marriage request, lets her riding horse go, and goes with him.

  The narrative identifies the young man encountered by the woman as a wild horse, and he asks to marry her.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7170-7244 confidence: medium

  Sleepy-Young-Man is dressed in female style; the woman touches his body to make him resemble her; he travels toward the cannibal dwelling, sees the grove, creek, hill, and signal flag, and stops the geese from cackling with the hand motion.

  The woman touches Sleepy-Young-Man to make him resemble her, dresses him in female style, and he enters the cannibal tipi in that guise.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7459-7553 confidence: high

  Two young men appear; they are identified as "a soft-shell turtle and a beaver," say they came after the young woman, and she follows their path, a dry river bed.

  The two guides are identified as a turtle and a beaver, and the assembled men are named by animal families and then turn into animals.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7910-7995 confidence: high

  One man wants to eat the burned body; his companions warn him that it is powerful and refuse to eat, but he eats from it anyway.

  A man eats from the body after warnings that it is powerful; afterward he turns white and becomes shaped like the being he ate.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8105-8197 confidence: high

  In “The man who became a Snake,” two young men leave a spring camp-circle near a river, find two large eggs, dispute whether they are goose or snake eggs, and one boils and eats them despite a warning.

  One man eats eggs despite a warning that they may be snake eggs, then swells and becomes a large snake.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8105-8197 confidence: medium

  The transformed snake asks his friend to tell his family the truth: he ate eggs thought to be goose eggs, became a big snake, and still speaks their language; the two travel until they reach a river.

  After becoming a snake, the man speaks the same language and asks his friend to inform his relatives truthfully.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9923-10005 confidence: high

  The men go hunting; the sister and her boy watch from a hill or mountain; the boy says the old woman seems cruel toward humans and that he will play a trick on her.

  The boy turns into a woodpecker to approach the tipi and learn what the old woman is doing with the bag.

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• Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 155-458 confidence: medium

  Entries 72-79 include The Woman and the Monster, a woman giving birth to a Water Monster, Water Monster titles, a man becoming a Water Monster, Snake-Boy, a man becoming a snake, and a woman having Beaver Children.

  The contents include titles in which a man became a water monster, a man became a snake, and a girl became a bear.

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• Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 460-542 confidence: medium

  “The Sioux Woman who acted as a Man”; “The Eight Young Men who became Women.”

  The titles say a Sioux Woman acted as a Man and that eight young men became Women.

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• Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 460-542 confidence: low

  “The White Buffalo Cow.”

  The titles include White Buffalo Cow, Horse-Tick, White Crow, Porcupine, Blue-Bird, Buffalo-Woman, Elk-Woman, and Lone-Bull.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1196-1275 confidence: high

  The girl and parents discuss becoming eagles, hawks, or geese, flee as geese, leave clothes in their shapes, and the clothes delay the skull four times while imitating their voices; after four days the skull pursues as they alight and change back.

  The girl, father, and mother debate bird forms and flee as geese, later alighting and changing back into human beings.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1664-1751 confidence: low

  The company runs after the boy; at the divide they see a coyote running and looking toward them instead of the boy, then return home wondering what became of him.

  The chasers see the boy up to the divide, but at the divide they see a coyote running and looking back instead of the boy.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2190-2273 confidence: high

  A beautiful, well-dressed young man comes from the bush, smiles at the girl, and asks her to stop; she says she is in a hurry and must take water to her mother.

  The young man appears in human form and states that he was the admired animal leading during the buffalo chase.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2275-2354 confidence: high

  Scabby Bull directs the travelers to a shallow crossing; they cross, move across open prairie, halt at a divide, and the husband tells the wife to sit and close her eyes.

  The husband has the woman close her eyes and is then seen as a young steer with bright shining horns.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2953-3042 confidence: medium

  At the fourth song, the visionary women turn into a herd of buffalo and the old men into bulls; all disappear except one white cow, formerly a woman with white ornaments. The man sees the vision several times, shown by heisananin, glossed as “our father.”

  In the vision, women turn into a herd of buffalo and old men turn into bulls, while one white cow remains.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3298-3398 confidence: high

  Nih'anqan lies in front of Coyote successively as a buffalo cow, elk, antelope, and deer; Coyote approaches from the leeward side, smells each form, and recognizes it as Nih'anqan.

  Nih'anqan changes into several animals, and Coyote changes into a woman to deceive Nih'anqan.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3400-3504 confidence: high

  Nih’ancan tries to deceive Coyote by pretending to be an elk beside the path, but Coyote knows it is Nih’ancan and passes by.

  Nih’ancan pretends to be an elk; the sewing woman springs up as Coyote; and a doe leaps out in the deer-women episode.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3400-3504 confidence: medium

  Nih’ancan meets a painted-robed person, discovers she is a young woman, begins to make love to her, hears her say he is her brother, and is sexually outwitted by Coyote, who flees with a taunt.

  The painted-robed woman calls Nih’ancan her brother; the sewing woman becomes Coyote; and the mud-covered deer-woman episode ends with a doe leaping out.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5034-5128 confidence: medium

  A praying-bush or stick is put on a bed under clothing; in the morning the oldest sister addresses it as Praying-young-man and tells him to drink, wash, eat, and look for horses; he rises and eats with the women.

  The passage presents a praying-bush or stick becoming Praying-young-man through placement in bed and clothing, and later becoming a stick again when the clothing is gone.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 6097-6197 confidence: medium

  No. 54 has Nih'ancan come to bathing women, accept their invitation to be a child, lay his head on one woman's lap, and be loused until asleep; the text states that the women who loused him were burrs.

  No. 54 states parenthetically that the women who loused Nih'ancan were burrs.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: high

  Large ancient people are destroyed by a flood sent by Nesaru; people turn into corn and are put in a cave with animals; Nesaru changes an ear of corn into a woman sent to bring people from the earth.

  People become corn or animals, an ear of corn becomes a woman, a woman becomes Cedar-Tree, and Mother-Corn becomes an ear of corn.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8435-8543 confidence: high

  People are in a cave underground with Corn, mother of the tribe; Mother-Corn sends birds; small animals and Badger open a hole; the people emerge and travel west, crossing water, forest, and ravine with animal helpers; Buffalo is killed, blood becomes pipe stone, and parts go to sacred bundles.

  The abstracts report giants changed into stones, corn grains or kernels becoming people, some people becoming fish or owls, buffalo blood becoming stone, and a woman becoming an ear of corn.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8545-8622 confidence: high

  A young man goes to a Buffalo village at night, sees human head and meat, hears plans to kill people, and sees a hill-cut place where bulls drive people emerging from the ground.

  Both Buffalo accounts describe humanlike or human-associated Buffalo who eat people and then, after being attacked or chased, become buffalo that no longer eat people.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8703-8796 confidence: high

  Sun plans for Little-Sun and then Big-Sun to kill No-Tongue, but they are killed; Sun becomes Buffalo, falls into a mud hole, and burns when No-Tongue makes fire on his back.

  Sun becomes Buffalo in order to kill No-Tongue.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8703-8796 confidence: high

  Burnt-Hands and his grandmother perform the Bear ceremony, turn into Bears, kill many warriors, accept a peace-pipe sent by Last-Child, become younger, and Burnt-Hands marries Last-Child and becomes chief.

  Burnt-Hands and his grandmother perform the Bear ceremony and turn into Bears.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: high

  A poor young man and chief's daughter run away; Bear takes the wife while the man is away; Elk teaches the man Elk transformation and gives a whistle; the wife and other women emerge; Bear attacks and is killed; the wife is recovered and other women become Elk.

  Bear takes the wife; Elk teaches the husband to transform into Elk and helps defeat Bear so the wife is recovered.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: medium

  A rejected boy goes to an animal skull near a lake, receives elk teeth and a girl-attracting flute from Elk, is later killed and left unburied, returns to his mother's tipi, and leads relatives into a river where they become animals; the young man holding the teeth and flute survives.

  Elk gives teeth and a flute that attract girls; the boy is killed and left unburied, later returns to his mother, and relatives entering a river turn into animals.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: medium

  A hunter dreams two buffalo bulls become sticks and a buffalo cow a ring, lies with the cow, finds a ring, and wins at the game; an old woman attaches to his back after a river crossing and is removed by a poor boy using four colored arrows, then burned.

  A hunter lies with a buffalo cow who later appears as woman and mother; buffalo figures are linked to ring and stick game implements.

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• 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 rolls on the ground and becomes a wolf while using powers taught by Wolf.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9016-9139 confidence: medium

  In 'The Man Who Turned into a Stone,' an old medicine-man does not receive sacrificial dried meat in time and becomes a rock in human form.

  An old medicine-man and a chief’s daughter each turn into stone or rock in separate accounts.

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• 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.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: high

  Buffalo makes Coyote into a buffalo so that there are two buffalo bulls; later Coyote-Buffalo tries the same on another Coyote and the result is two coyotes.

  Buffalo rushes at Coyote and there are two buffalo bulls; later Coyote-Buffalo runs into Coyote and the result is two coyotes.

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• 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.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9629-9760 confidence: low

  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.

  The hunting narrative reports a bear standing up like a man and embracing a young one before being killed and skinned.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1272-1373 confidence: high

  On the ground, a woman says she is a grain of corn, has understanding, and explains that the people are on an island in big waters after being placed there to dig out through the earth.

  The people are described as grains of corn turned into people, and a woman identifies herself as a grain of corn; later a dressed ear of corn is linked to the returned woman.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1272-1373 confidence: high

  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.

  A man and woman enter the water, become fish or fish-like beings, and form a bridge; others who fall into the water become fish.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1375-1386 confidence: medium

  The woman disappears; an ear of corn lies where she sat; people see it and bless themselves with the corn that the woman had turned into.

  The passage states that the woman disappeared and that the people blessed themselves with the corn the woman had turned into.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1467-1578 confidence: medium

  Cut-Nose, described as a wonderful animal that had been a man, pursues the people; at a chasm, an unnamed bird acts, Mole fails, and Badger makes the banks fall so the people cross.

  Cut-Nose is described as an animal that had been a man and as pursuing the people to kill them.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1844-1949 confidence: high

  The old priest's story describes a village of Buffalo who are human but have horns and who use a Knot-in-the-Tree sacred bundle ritual for four days and nights when they want meat.

  The Buffalo are described as human with horns, and the Buffalo woman says there is a way for them to become real animals.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2030-2064 confidence: medium

  The Buffalo people pick up human meat, carry it under their arms, and run; the meat becomes part of their flesh, and they finally become buffalo.

  The Buffalo people carry human meat under their arms; the meat becomes part of their flesh, they become buffalo, and the passage explains an Arikara practice of discarding shoulder meat.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2067-2172 confidence: high

  The porcupine becomes a man who says he is the Star the girl liked, that he went down after her, and that he became a porcupine; she stays with him but cries because she wants to return to her people.

  The Star says he went down after the girl, turned himself into a porcupine, and caused her to come after him into his home.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2895-2990 confidence: high

  The Sun changes himself into a Buffalo and chases No-Tongue; No-Tongue escapes a mud-hole while the heavy Buffalo remains stuck; No-Tongue has men place dried willows on the Buffalo's back and set them on fire, burning it.

  The Sun changes himself into a Buffalo in order to chase No-Tongue.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3114-3212 confidence: high

  Burnt-Hands finds his grandmother beyond the second timber, tells her to take a bear claw and open a paint bag, sings and performs a ceremony, and adorns them according to his Bear father's instruction; some people cite Red-Bear's bad ruling.

  Burnt-Hands and his grandmother use bear claw and paint in a ceremony and are then said to have turned into Bears.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3544-3642 confidence: high

  The boys travel west, reach the Missouri River bottom, make a fire from driftwood, find a grease-dripping log that is a serpent, and the wild boy cuts and eats its meat while the other refuses.

  After eating meat from a serpent disguised as a log, the wild boy gradually becomes colored, his legs join, and by the fourth morning he is a Serpent.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3645-3728 confidence: high

  The boys find a water-serpent that seems to have no end and blocks their way. They make a fire on it and burn it in two. The foolish boy eats its meat, though his companion says they must not eat it because the serpent is wonderful.

  The foolish boy eats meat from a water-serpent and subsequently undergoes bodily changes until he becomes a Snake.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3731-3830 confidence: high

  The woman places the nest by the lodge edge, turns into a Mouse, nurses the young ones, tells Mice and Rats what the young man did, and the largest Rat agrees to give him power.

  The woman turns into a Mouse, Rats arrive in human form, and the young man receives power to turn himself into a mouse and disappear from attackers.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3832-3844 confidence: high

  The man becomes a great warrior, leads parties to capture ponies, turns into a Mouse in an enemy camp, cuts pony ropes, drives the ponies out, and turns into a Mouse again if discovered so the enemy cannot find him.

  The warrior turns into a Mouse to enter the enemy camp and again uses the Mouse form when discovered so that the enemy cannot find him.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3892-3987 confidence: high

  Pretty-Voice throws himself down, rises as a full-grown Elk with antlers like cottonwood branches, and strikes Bear, lifting him from the earth.

  Pretty-Voice changes from man into a full-grown Elk, defeats Bear, and then changes back into a man.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4073-4153 confidence: high

  The husband goes to a hill to catch eagles and waits in a den or cave; while he is away, a Bear in human form comes to camp with a robe, bear claws, and a pleasing smell, and the wife follows him.

  The Bear turns into a man; the Elk teaches the young man how to transform into an elk; the other women later turn into elk.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4156-4214 confidence: medium

  Men, women, and children follow the boy toward the river, enter the water, disappear, and turn into some kind of water-dwelling animal.

  Those who enter the water begin to disappear and all turn into some kind of animal living in the water.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4332-4425 confidence: medium

  On a high hill the young man sleeps and dreams of a buffalo cow with two bulls; the bulls say they will ring her, become sticks, and the cow becomes a ring, which he examines with the sticks.

  In the dream the buffalo cow becomes a ring and the two bulls become sticks; the young man later finds the ring and makes the sticks.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4427-4461 confidence: medium

  The boy tells the attached old woman: “You were sent for a purpose,” “You came from the Buffalo with a message,” and are now “stuck upon the back of this young man.”

  The attached old woman is said to have come from the Buffalo with a message, to have turned into a woman, and to have become fast upon the young man.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4463-4545 confidence: high

  A new white tipi appears where ashes were, containing a woman with a child; it later disappears. The young man sees a woman with a buffalo robe leading a child, gathers eagle feathers, and follows them.

  The woman and child first appear in human-associated form, then are seen as Buffalo cow and calf; the woman later wraps herself in her robe and stands as a Buffalo.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4547-4634 confidence: high

  A Buffalo bull blocks and attacks the man as part of a decision to turn him into a Buffalo; after being run over, the man finds himself locking horns with another Buffalo.

  The man is turned into a Buffalo; he, his wife, and son later move between Buffalo and human forms when approaching or leaving the village.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4652-4733 confidence: medium

  The Wolf takes the boy among the Wolves; he crawls, eats raw meat, acts like a Wolf, and develops thick skin on his haunches for sliding.

  After the Wolf takes him among Wolves, the young man crawls, eats raw meat, acts like a Wolf, develops thickened haunches, and is later called or treated as a human Wolf.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4735-4827 confidence: medium

  A man with medicines selects a hilly trap site, orders a nearby village, has women dig and arrange poles and willows, and has young men place buffalo meat inside the enclosure.

  The central figure is called the human Wolf or Wolf man, a medicine-man seeks to remove the Wolf feeling, and treatment ends with vomiting wolf-associated matter and recovery.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4900-5010 confidence: high

  Village-Boy starts after the war-party; the Wolf has been visiting him and has taught him secret powers. In a ravine, he rolls on the ground and gets up as a Wolf.

  After the Wolf teaches him secret powers, Village-Boy rolls on the ground in a ravine, gets up as a Wolf, barks and gnaws bones like a wolf, and scouts ahead of the warriors.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5370-5401 confidence: medium

  A man went to the island and saw an old woman in place of the hide and stick; she had hanging ears with large cuts and a long face, turned her nose up, and the man fled scared.

  The passage states that a man saw an old woman in place of the hide and stick, the father said the objects really were an old woman, and later visits alternated between seeing the old woman and seeing a stick.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5404-5463 confidence: medium

  The tale title identifies a man who married a Coyote; a war-party is attacked, one man is thought killed, later rises because he was only stunned, wanders the prairies, falls in with Coyotes, and marries a Coyote.

  The man lives among Coyotes, marries a Coyote, refuses to return because he is married, and later summons the Coyote woman before the community.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5521-5554 confidence: medium

  “the young woman took her bundle on her back, journeyed to a certain place, sat down and turned to stone, because she was ashamed.”

  The tale culminates with the young woman leaving in shame, sitting down, and turning to stone.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5810-5882 confidence: medium

  A painted man with feathers and bear claws comes from the woods, greets the woman, helps in the garden, eats the meat with her, and lies with her while the husband watches.

  The figure is first encountered as a painted man wearing feathers and bear claws, but the woman later says he was a Bear.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5885-5951 confidence: medium

  A husband and wife are hunting alone; she stays at the lodge while he hunts. Five men visit, and she likes the fifth, a young fine-looking man, and goes home with him.

  The tale title identifies the wife as marrying an Elk; the woman first leaves with a fine-looking fifth visitor and is then found beside an Elk that enters the lake with her.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5985-6080 confidence: medium

  At a lake, Young-Eagle says they must swim and wash before entering the village; Yellow-Calf washes, and Young-Eagle enters the water clothed, tells her to watch, dives, and remains underwater until dusk.

  Young-Eagle dives into the lake fully dressed, remains underwater a long time, and emerges looking like a different, unattractive person.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6082-6180 confidence: high

  After three days Young-Eagle takes Yellow-Calf to the lake, dives clothed, emerges as the man she first met, tells her not to touch him, covers himself with a robe, and a young Eagle flies toward the warriors; the brother-in-law hears the Eagle cry.

  Young-Eagle covers himself with a robe and a young Eagle flies up; the brother-in-law recognizes the Eagle cry as Young-Eagle’s arrival.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6082-6180 confidence: high

  After three days Young-Eagle takes Yellow-Calf to the lake, dives clothed, emerges as the man she first met, tells her not to touch him, covers himself with a robe, and a young Eagle flies toward the warriors; the brother-in-law hears the Eagle cry.

  Young-Eagle enters the lake and emerges changed: first as the man Yellow-Calf had first met, and later in his own fine-looking likeness with fine clothing and long hair.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6212-6307 confidence: medium

  Footnote attribution states that the item was told by Yellow-Bull; the tale title is "THE GIRL WHO BECAME A WHIRLWIND."

  The tale title says the girl became a Whirlwind, and the Owl identifies the sister as a wonderful being, a Whirlwind, associated with storms, clouds, travel, killing, and threats against the boy.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6309-6325 confidence: medium

  The sister says she will go toward the southwest and always stay there; when the wind comes, he should know she is the Whirlwind.

  The sister says that when the wind comes, the brother should know that she is the Whirlwind, and she will remain in the southwest.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6387-6436 confidence: high

  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.

  Coyote becomes a Buffalo bull through the old bull's charge, and later returns to Coyote form after attempting the transformation on another Coyote.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6489-6526 confidence: high

  A pretty village girl is courted by all young men but does not wish to marry; Buffalo wants to marry her, sometimes turns into a well-dressed and fine-smelling young man, and she becomes attached to him.

  Buffalo seeks to marry the girl and sometimes turns into a well-dressed young man.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8057-8142 confidence: medium

  The Buffalo leader summons the Buffalo man with the scalp and directs him to wash, clean his nails, roll in dust, pass medicine smoke over his body, receive medicines and paint, and have the scalp treated with smoke and medicines, while sacred songs are sung and the Bear family also prepares.

  The fighters wear animal regalia, receive medicines, sing ritual songs, and exhibit animal-like actions or features such as the Buffalo scalp sticking and Bear tusks appearing.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8145-8195 confidence: medium

  The narrator identifies White-Bear as his son, says he has the spirit of the Bear, links this to wearing a bear robe in the medicine-lodge during the wife's pregnancy, and describes froth and bear-like noise while the infant nursed.

  White-Bear wears a bear robe, nurses and makes sounds like a bear, grows up acting like a bear, and has visions of a bear.

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• Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 554-647 confidence: medium

  Animals help some people become corn and live underground in a large cave; the large people are killed by the flood, while the hidden people are grains of corn.

  Some people become corn; an ear of corn becomes Mother-Corn; later some people turn into Badgers, long-nosed Mice, or Moles.

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• Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 649-745 confidence: high

  The people face a mountainous chasm; Mother-Corn appeals to the heavens; Kingfisher pierces the banks so earth forms a bridge; some people stay and become that kind of bird.

  Some people become Kingfishers after the chasm episode, and some become Loons after entering the water; the Owl also offers that people may become as it is.

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• Traditions of the Arikara TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS. / INTRODUCTION.; lines 428-460 confidence: high

  A tale tells of a boy who could transform himself into an eagle and became a great chief and warrior; it is compared generally to No. 32 but said to contain no rite element.

  A boy could transform himself into an eagle and became a great chief and warrior.

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• Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 800-911 confidence: high

  A deep crevice blocks the journey. Mother-Corn calls on the gods; the gods send Kingfisher, who breaks down banks on both sides so they meet and form a pathway. Some people ask to remain in the banks as Worms, and Mother-Corn allows it.

  Some people remain behind by becoming Worms, animals, birds, fish, or Loons.

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• Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: high

  Titles include two boys and the Water-Serpent, a boy who befriended Thunderbirds and the Serpent, a boy who turned into a snake, and a fight between the Arikara and the Snakes.

  Titles include Water-Serpent, Serpent, Snakes, and a boy who turned into a snake.

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• Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: high

  Titles include two boys and the Water-Serpent, a boy who befriended Thunderbirds and the Serpent, a boy who turned into a snake, and a fight between the Arikara and the Snakes.

  Titles describe a boy turning into a snake, a man and a woman turning into stone, a girl becoming a whirlwind, and Coyote becoming a buffalo.

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• Traditions of the Caddo ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31; lines 6528-6554 confidence: low

  A voice says it is Wind and is going to give Coyote power to catch Deer; Coyote rises and gives thanks.

  The voice first identifies itself as Wind, and the man whose robe Coyote stole is later identified as Wind.

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• Traditions of the Caddo ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J; lines 6220-6310 confidence: high

  Braveness and the woman become human again; she requests secrecy about the transformation. Among the Buffalo people, he learns he may be killed if beaten in a race, and an unknown helper gives him medicine root and mud to throw behind pursuers.

  Braveness's wife changes between human and buffalo forms, their child becomes a buffalo calf, and another tale has a handsome youth reveal himself as Wild-Cat.

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• Traditions of the Caddo ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J; lines 6220-6310 confidence: high

  In 'The Girl Who Married Wild-Cat,' a girl dreams of a handsome youth, leaves with him, learns he is Wild-Cat, climbs a high mountain, and is pursued by brothers; her father searches until he dies.

  The girl dreams of the handsome youth, prays the dream may come true, sees him appear, goes with him, and later learns he is Wild-Cat.

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• Traditions of the Caddo ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29; lines 6332-6429 confidence: high

  Bear says he was once human and became Bear after a dream; Buffalo says Buffalo people were blocked from entering the world due to Coyote's mistake, then changed into wild animals as people's game and received horns and dangerous powers.

  Bear says he was once human and became Bear; Buffalo people change into wild animals and receive horns and dangerous powers.

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• Traditions of the Caddo ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33; lines 6557-6657 confidence: high

  Buffalo grants Coyote power to become a buffalo after repeated charges, tells him how to change back in a buffalo wallow, warns that the power lasts seven times and must not be given away, and Coyote's attempted transfer to another Coyote ends with both as Coyotes.

  Buffalo gives Coyote the power to become a buffalo, sets a seven-use limit and a non-transfer warning, and Coyote loses or fails the power when trying to give it to another Coyote.

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• Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: medium

  Coyote and Flying-Squirrel act against a wicked chief; Coyote becomes a corn mill, exposes the chief, frees the slaves, and afterward receives portions of game.

  Coyote turns into a corn mill, gains access to the chief’s household, and enables the slaves to kill the chief.

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• Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: medium

  Coyote sets rules for burial timing, fire at the grave, pursuit of escaped dead, washing and restoration to life, and the transformation of uncaught dead into thicket-dwelling monkey-like beings.

  Dead persons not caught become large monkey-like beings living in thickets and asking people to wrestle.

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• Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: high

  A boy eats snake meat, becomes a snake, is carried to a hole, asks for offerings from hunters in return for help, and is later killed by lightning.

  A boy kills a snake, eats snake meat instead of buffalo, and turns into a snake.

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• Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6093-6107 confidence: high

  The dog sees the wife eating snake flesh. Later he sees her scratching herself; as she scratches, her skin turns the color of snake skin, until she turns into a snake.

  The wife eats the cooked snake flesh and then undergoes a bodily change into a snake.

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• Traditions of the Caddo BUPPAU) WOMAN. 75 / TTRADITIONS OF THB CADDO, / TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO.; lines 4043-4145 confidence: medium

  Bear says he was once a human being who lived and traveled with people; his family camped near timber or mountains and liked trees and rocks.

  Bear becomes his current animal form after a dream, and Buffalo says the Buffalo people had to change into wild animals to be in the same world as the people.

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• Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 429-524 confidence: medium

  Medicine-Screech-Owl teaches people to make bows and arrows; animals and humans can speak to and understand one another; some humans begin to turn into animals; he identifies non-real humans and ferocious animals and visits them for the people’s sake.

  The passage says animals and humans once spoke to each other and that some human beings began turning into animals.

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• Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 429-524 confidence: high

  The people have little food; two people known as Buzzards live at the north end of the village and have plenty of meat and other food; Coyote says he will visit them to discover where and how they get food and must scheme.

  Coyote turns into a small dog, passes the Buzzards’ tests, remains in their home, and follows them to learn where they obtain meat.

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• Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 526-617 confidence: high

  Buzzard scolds his wife, says they are not the only ones with powers and must live by looking for dead meat; they turn into birds, become real buzzards, and eat dead things.

  Buzzard and his wife turn into birds, become real buzzards, and live by eating dead things.

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• Traditions of the Caddo HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65; lines 3123-3216 confidence: medium

  A dead person not caught becomes like a very large monkey, lives in thickets and timber, talks to people, forgets home and relatives, and stays in woods among wild animals.

  If the dead person is not caught, he becomes monkey-like and lives in thickets and timber, later encountering hunters.

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• Traditions of the Caddo HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65; lines 3123-3216 confidence: high

  Two boys hunt; one kills, cooks, and eats a large snake despite his friend's warning, then begins turning into a snake and completely transforms after another day and night.

  A boy eats cooked snake meat despite warning and then completely turns into a snake.

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• Traditions of the Caddo I04 TRADITIONS OP THE CADDO. / COYOTE AND TURTLE RUN A RACE. I05 / I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO.; lines 5202-5227 confidence: high

  The mill falls over and rolls; Coyote jumps up from where it had been and runs away. The passage states he had turned into a corn mill and hidden the old one so he could get food.

  Coyote explicitly turns into a corn mill, taking the form of an ordinary work object.

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• Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: high

  In the village called Tall-Timber-on-Top-of-the-Hill, Moon foretells a powerful child; Medicine-Screech-Owl is born with bow and arrows, self-names, teaches bow-making for hunting, and the passage notes former animal-human speech and later human-to-animal transformations.

  Animals once talked with humans; some humans turned into animals; Coyote becomes a dog; and the Buzzard pair become real buzzards.

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• Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: high

  Coyote turns into a dog to discover the Buzzards' meat source, follows them, opens a rock-doored cave-like place, releases thousands of buffalo, tells people to make bows and arrows, and the Buzzards become real buzzards.

  Coyote changes into a dog to spy on the Buzzards, locates the rock-doored cave, opens it, and thousands of buffalo emerge for the people to hunt.

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• Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5316-5412 confidence: medium

  People and animals begin together; because of insufficient food, chiefs decide that some people will become hunted animals. Bears, buffalo, deer, and other animals are made from people, with bears and buffalo given ten lives.

  The passage says people and animals are initially the same, then some people are changed into bears, buffalo, deer, and other animals for food.

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• Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5316-5412 confidence: medium

  Waters dry up; a sky man with a green leaf descends, rebukes the people, moves the leaf in four directions, and causes a flood. A few survive on a rising mountain and later descend when green things return; many others have become water animals.

  After the waters recede, survivors find many people turned into alligators and other water animals.

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• Traditions of the Caddo I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3; lines 5452-5465 confidence: high

  Another young man has wonderful power from Mountain-Bear and a bear skin that becomes a young bear, follows him, and is changed back into a skin.

  The bear skin is made to become a young bear that follows the young man and is then changed back into a skin.

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• Traditions of the Caddo I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6110-6181 confidence: medium

  A man hears a voice in a large tree; a large snake comes out, and he knows it is his wife but passes on.

  The man recognizes the large snake emerging from the tree as his wife.

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• Traditions of the Caddo I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6110-6181 confidence: low

  After many years Deer-Head disappears; later a large deer calls to a hunter, and people think Deer-Head has changed into deer.

  After Deer-Head disappears, a large deer calls to a hunter, and people think Deer-Head has changed into deer.

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• Traditions of the Caddo I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6183-6217 confidence: high

  In “Buffalo Woman,” Braveness, the handsome brave-hunting son of a cannibal, meets a young beautiful woman under an elm tree; she asks to become his wife and is accepted into his home.

  Buffalo Woman marries Braveness, brings him toward her home, instructs him to roll over twice, and he is changed into a buffalo; she then changes into a buffalo herself.

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• Traditions of the Caddo INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3; lines 620-717 confidence: medium

  At the beginning of the world, people and animals live together and are the same; when they become too numerous and food is insufficient, the chiefs decide that some should become animals, live apart, and be hunted for food.

  Because of overpopulation and food scarcity, a council decides that some people will become animals, live apart from people, and be hunted for food.

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• Traditions of the Caddo THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I; lines 1481-1575 confidence: medium

  Medicine-Man tells his son to pretend he has gone hunting and says, "I will turn into a very small insect and stay behind the door."

  Medicine-Man says he will turn into a very small insect and hide behind the door to capture the visitor.

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• Traditions of the Caddo THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59; lines 2932-3024 confidence: high

  Coyote turns into a new corn mill floating on the water; a woman sees it, the chief suspects it may be Coyote or a trick, women use it to grind corn, and sweet corn disappears inside it.

  Coyote becomes a new corn mill, is taken into use by the villagers, consumes corn, and then returns to Coyote form after avoiding the chief's attack.

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• Traditions of the Caddo THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59; lines 2932-3024 confidence: high

  The woman travels with her child, encounters a being that shifts between person and wild animal and is identified as a cannibal; she throws tobacco to the four directions, wolves come, kill the cannibal, and one guides her to her people.

  The dangerous being first appears as human, then becomes a wild animal, and is identified as a cannibal that eats people.

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• 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: medium

  After years of using their powers in war, the brothers die and the tribe lacks medicine-men; later a very young man becomes a medicine-man through powers from Black-Mountain-Bear.

  The passage states that Black-Mountain-Bear gave the young man power and had appeared to him as an old man in the dream.

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• 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: medium

  Another young man, whose wonderful power is said to come from Mountain-Bear, appears at a medicine-men's lodge dance and can turn a bear skin into a young bear that follows him, then turn it back into skin.

  A bear skin is transformed into a young bear that follows the performer, then is changed back into a piece of skin.

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• Traditions of the Caddo THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67 / TRADITIONS OF THE CADDO. / THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1; lines 3419-3510 confidence: medium

  A hunter finds a large deer that does not flee, shoots it, follows it, hears it call him, and reports the event; the people think Deer-Head changed into a deer.

  The people think Deer-Head changed into a deer, and Red-Mountain-Lion repeatedly says he is a red mountain-lion before being associated with a female mountain-lion and mountain-lion tracks.

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• Traditions of the Caddo THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1 / BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO. / BUPPAU) WOMAN. 75; lines 3616-3714 confidence: medium

  After the race Braveness stays among the Buffalo people safely, later returns with his wife to his own people, has one child, and eventually visits the wife's people for three years before returning home.

  Braveness has a wife whose people are Buffalo, visits them with her and their child, and she later becomes Buffalo.

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• Traditions of the Caddo THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1 / BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO. / BUPPAU) WOMAN. 75; lines 3616-3714 confidence: high

  The mother keeps the child from other boys, but he slips away to join boys playing Buffalo; he rolls like a Buffalo twice and becomes a real Buffalo calf, causing the boys to run.

  The child of Braveness and the Buffalo woman rolls like a Buffalo and becomes a real Buffalo calf.

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• Traditions of the Caddo THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1 / BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO. / BUPPAU) WOMAN. 75; lines 3616-3714 confidence: high

  A family has three sons and a beautiful proud daughter who refuses suitors; a handsome youth visits and ignores her, she dreams of him, wakes, hears him, and follows him into the darkness.

  A handsome youth draws the girl away at night and then tells her he is Wild-Cat, an animal, not a real person; she chooses to continue with him.

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• Traditions of the Caddo THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1 / BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO. / BUPPAU) WOMAN. 75; lines 3716-3758 confidence: medium

  The girl hears her brothers' voices; she and the Wild-Cats flee into the forest, the brothers catch up angrily and intend to fight, not knowing the Wild-Cats because they are dressed like men; the sister asks them to leave and promises to return home.

  The Wild-Cats are dressed like men, and the brothers do not know they are Wild-Cats.

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• Traditions of the Caddo THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67; lines 3219-3269 confidence: high

  The man cooks fish and snake flesh, gives the snake flesh to his wife for dinner, and eats the fish with the dog.

  The wife eats snake flesh, her skin takes on snake coloration where she scratches, and she becomes a snake.

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• Traditions of the Caddo THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67; lines 3219-3269 confidence: high

  The wife in snake form creeps away from the grass lodge to find the snake, unaware it is dead; later the man, while hunting, hears a noise in a large tree, sees a large snake emerge, knows it is his wife, and passes on.

  After the wife becomes a snake and leaves, the man later sees a large snake emerge from a tree and knows that it is his wife.

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• Traditions of the Caddo Traditions of the Caddo / CURATOR OF ANTHROPOLOGY, FIELD COLUMBIAN MUSEUM / WASHINGTON, D. C: / CONTENTS.; lines 130-305 confidence: medium

  'The Second Man who came out of the Earth'; 'Snake-Woman distributes Seeds'; 'The Flood.'

  The contents include Snake-Woman, human figures turning into a snake, and Coyote challenging the Snake.

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• Traditions of the Caddo Traditions of the Caddo / CURATOR OF ANTHROPOLOGY, FIELD COLUMBIAN MUSEUM / WASHINGTON, D. C: / CONTENTS.; lines 130-305 confidence: medium

  Titles describe a man and dog becoming stars, brothers becoming Lightning and Thunder, lazy boys becoming the Pleiades, and a man and woman turning into a snake.

  Titles name animal powers and transformations, including Buffalo Woman, the Power of Buffalo and Bear, Coyote becoming a Buffalo, and humans turning into snakes.

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• 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: high

  Coyote, while hunting for food, meets a powerful, fat Buffalo eating grass and asks for power to become a Buffalo and eat grass.

  Coyote receives power from Buffalo to become a Buffalo, undergoes a charging ordeal, becomes a young Buffalo, and is taught how to return to Coyote form.

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• Traditions of the Caddo TRADITIONS OF THE CADDO. / THE POOR HUNTER AND THE ALLIGATOR POWER. 7 1 / BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO.; lines 3568-3613 confidence: high

  The woman tells Braveness to lie down and roll over twice; he does so and changes into a Buffalo. She repeats the action and also becomes a Buffalo.

  Braveness and the woman become Buffalo after rolling over twice, and later reverse the change by repeating the action.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16547-16647 confidence: high

  The cedar is held in special regard; a Pawnee story tells of the cedar-tree turning into a woman, really a female bear; cedar is erected in the lodge because of bear associations with cedar country and shade.

  The passage notes a cedar-tree turning into a woman or female bear and Spider-Woman’s ability to turn into a human being or deer.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16649-16749 confidence: medium

  The note says a woman may have been a Witch-Woman who, after being taken to the moon, became a Spider-Woman, and it directs comparison to tales Nos. 6 and 7 and note No. 74.

  The note infers that a woman was taken to the moon and became Spider-Woman.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17184-17301 confidence: medium

  Buffalo angered by cannibalism hold council; two calves in maiden form are sent to attract the boy and elicit his secrets; the chief of all buffalo from the setting sun helps and advises him.

  Two buffalo calves appear as maidens to attract the boy, induce him to tell his secrets, and lead him to the buffalo people.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17401-17543 confidence: low

  A fragmentary version says White-Crow was originally human, driven north after camp trouble, became a storm harbinger, and interfered with access to buffalo.

  A fragmentary version says White-Crow was originally human, was driven north, became a storm harbinger, and prevented people from reaching buffalo.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17545-17648 confidence: medium

  The note introduces a comparison with Spider-Woman’s direct assistance. Tirawa makes beings and people; the gods cannot place people on earth; the female Moon offers a buffalo-hair lariat rope so people can climb down. The last man and woman fall after the rope is cut, become large spiders, and the Moon is sometimes called Spider-Woman.

  The last man and woman fall with the rope and are turned into large spiders.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17650-17760 confidence: high

  A note on Spider-Woman says she can transform into a deer and back; a hunter near a stream meets an apparent woman, sees in her shadow a deer with moving ears, shoots at her, becomes sick, and is treated by medicine-men burning a root for inhalation.

  Spider-Woman or black-tail deer are described as turning into women, while the moving deer ears in the shadow reveal the non-human form.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17650-17760 confidence: medium

  The black-tail deer are said to be under the Moon’s influence, called statatciks or Deer-Ears-Spider, and associated with deer turned into women who communicated with men and gave them the black lariat rope for sleight-of-hand.

  The black-tail deer women are said to communicate with men and give them the black lariat rope used for sleight-of-hand.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17762-17870 confidence: high

  Coyote-Man is a coyote who can turn into a man in story, is called Grandfather, and has man-form and coyote-form nicknames; the note cautions this is a supposition in story-telling, not an actual transformation.

  Coyote-Man is described as a coyote who can turn himself into a man in stories and can be coyote at any time.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14004-14110 confidence: high

  The deer-girl turns herself into a young girl. At night, while people sit by the fireplace, a flute is heard and only the young man runs toward the sound.

  The deer-girl turns herself into a young girl, later disappears with the child, and is followed by a deer and fawn.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14112-14220 confidence: high

  The deer and young deer enter a ravine and emerge again as people; the boy wears buckskin and fawn skin, and the woman wears buckskin and an elk robe before returning home.

  Deer figures enter a ravine and emerge as people, and the buffalo-marriage synopsis says the human husband is turned into a buffalo and later resumes human form.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14222-14300 confidence: high

  The bulls permit mother and calf to go, ask them to bring the man, request tobacco, eagle feathers, and blue beads, and give them power to become human after rolling in dust four times.

  The bulls grant mother and child power to become human if they roll in dust four times; near the human camp, they roll in dust and stand as a woman and boy.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14302-14372 confidence: medium

  The mother ties a long string with a round shell gorget around the boy's neck. The man sees it, says it is his shell, remembers the buffalo cow in the mud, and sees a buffalo cow and calf going toward the hills.

  The passage heading names people marrying or becoming animals, and the narrative links a human father, a woman/mother, and a buffalo cow with calf after the shell recognition.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14448-14542 confidence: high

  The bulls decide to turn the man into a buffalo. They surround him, breathe on him, rub him, urinate, wallow, roll him in a buffalo-wallow, get buffalo water and odor on him, and he develops horns, a buffalo head, four legs, and becomes a complete buffalo.

  The herd deliberately turns the man into a buffalo through surrounding, breathing, rubbing, wallowing, and rolling him until he has buffalo features and four legs.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14448-14542 confidence: high

  Near the village, the man, wife, and child hide in a hollow where there is a buffalo-wallow; there they roll and become human beings before entering the men’s lodge at night.

  The man, wife, and child roll in a buffalo-wallow near the village and become human beings before entering the lodge.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14544-14643 confidence: high

  The man has the fire put out and departs with his family; people hear hoofs, and after four days of travel the text states that the man is human while the woman and boy are buffalo.

  The passage says the woman is buffalo during travel, then lives with a human husband for many years before leaving after his infidelity.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14544-14643 confidence: high

  The next tale is titled 'The Man Who Became a Snake,' and its synopsis states that a youth is turned into a snake by eating marrow and in that form assists his human brother.

  The section 80 synopsis states that a youth, by eating marrow, is turned into a snake and assists his human brother.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14544-14643 confidence: medium

  The next tale is titled 'The Man Who Became a Snake,' and its synopsis states that a youth is turned into a snake by eating marrow and in that form assists his human brother.

  The synopsis connects eating marrow with snake transformation, and the opening scene has one brother propose eating squirrel with buffalo marrow while the younger objects.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14645-14751 confidence: high

  After eating squirrel and marrow, the younger brother wakes at midnight partly snake, blames the older brother for the marrow, and asks to be thrust into a hill hole where he will be a snake and helper.

  A younger brother becomes a snake living in a hill hole and promises to help his older brother, who gains good luck and horses through him.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14645-14751 confidence: high

  The wife meets a fine-looking man with a buffalo robe picturing a spotted horse; he says he was the horse, and she lives with him, bears spotted pony children, and develops horse-like traits.

  The spotted pony appears as a human man, identifies himself as the horse, and becomes the woman’s lover.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14645-14751 confidence: high

  The wife meets a fine-looking man with a buffalo robe picturing a spotted horse; he says he was the horse, and she lives with him, bears spotted pony children, and develops horse-like traits.

  After living with the horse-man and bearing a spotted pony, the woman develops horse traits and is later treated as a strange horse-like being.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14645-14751 confidence: medium

  The synopsis of 'The Boy Who Became a Prairie-Dog' says a scolded boy lives with prairie-dogs, forgets his past, recovers memory through birds and arrows, returns with a prairie-dog wife, is unfaithful, and both become prairie-dogs related to the Skidi.

  The synopsis says the boy leaves after being scolded, lives with prairie-dogs, returns with a prairie-dog wife, and eventually both become prairie-dogs related to the Skidi; the narrative opening shows the scolding and departure.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14753-14851 confidence: high

  The boy later returns with a small round-faced wife, identified to his mother as a nonhuman prairie-dog, and the village is later attacked by enemies.

  The boy marries a prairie-dog wife, is warned that intercourse with a human woman will transform both spouses into prairie-dogs, violates the warning, and both become prairie-dogs.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14753-14851 confidence: medium

  The next tale, “The Snake-Hawks,” is introduced by a synopsis in which Hawk's wife elopes with a snake, is transformed, goes through a snake-hole to the underground country, is sought and re-transformed by her husband, and the family of snake-hawks is founded.

  The next tale's synopsis says Hawk's wife elopes with a snake, is transformed, passes through a snake-hole to the underground country, is re-transformed by Hawk, and founds the family of snake-hawks.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14853-14947 confidence: high

  The woman invites the boy to her house, says they have done wrong and Hawk will know, and the boy says they can escape when an old woman by the entrance pulls up the object near the wooden mortar; after this, the boy and woman become yellow-headed snakes and enter the hole.

  A yellow-haired young man becomes a yellow-headed snake, the woman becomes a snake with him, and she is later described as living with Yellow-Headed-Snake.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14853-14947 confidence: high

  The woman invites the boy to her house, says they have done wrong and Hawk will know, and the boy says they can escape when an old woman by the entrance pulls up the object near the wooden mortar; after this, the boy and woman become yellow-headed snakes and enter the hole.

  After changing into snakes, the boy and woman enter a hole where the mortar had been and travel underground for several days before emerging elsewhere.

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• Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14853-14947 confidence: high

  Hawk hears from his son that the mother is living with Yellow-Headed-Snake, catches and ties the snake with strings, spares the woman because the son found her, and says they will return, be known as snake-hawks, take the snake, and eat it.

  Hawk names the group snake-hawks, the people turn into hawks, carry and eat the snake, and afterward fly around after more snakes.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1319-1406 confidence: medium

  Bright-Star ties the sack with a black lariat, gives Lightning wonderful moccasins, commands him to travel in space and on clouds, descend to the completed earth, follow directional routes, and open the sack if lonesome; the sack is shaped like a whirlwind.

  The sack is shaped like a whirlwind and appears as cloud-mist; the people have been turned into clouds so they can be contained in it, and they emerge when Lightning opens it.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1319-1406 confidence: medium

  Lightning travels on a cloud; the sack and cloud appear as mist and whirlwind. When he reaches earth, Lightning appears as a great giant with dark cloud, a white cloud on his head, a black lariat described as lightning or whirlwind power, and moccasins.

  Lightning arrives in dark clouds, the cloud evaporates, and Lightning stands as a great giant with cloud and lariat attributes.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1877-1958 confidence: low

  The father teaches the girl the young man's story: he and his sister lived between two villages; he wondered if the animal could carry him away; he asked for double balls, a shinny ball, grass, and dry limbs; they traveled, received their tipi at night, found a village, were found in fog by Coyote-Man, and the story includes the forked stick, killing the animal, placing its paw on the stick, and people requesting bird forms.

  The father says people are to pass the animal's paw and make requests to the young man about what kind of birds they wanted to be.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1960-2060 confidence: high

  Families pass before the paw and wish what they want to be. The chief’s family remains people; other families become birds, animals, or other forms; Coyote-Man’s family becomes coyotes; the wife’s people are made owls. The monster is totally destroyed.

  Families pass before the paw and become people, birds, animals, coyotes, owls, or other desired forms.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1960-2060 confidence: medium

  The boy tells his sister and wife to come to the timber, says his father is the Sun, and they become birds: the boy is very red with black streaks from the eyes, the two girls are brown with the same streaks, and they fly to the timber.

  The boy says his father is the Sun and then he, his sister, and his wife transform into birds associated with red or brown coloration and black eye streaks.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2062-2160 confidence: high

  Hawk-Man attempts to marry the girl, is blocked by thorn trees, turns into a hawk, and hears the girl's song requiring a baby-board with wildcat-hide mat and deer-hoof rattles before marriage.

  Hawk-Man turns into a hawk and flies over thorn trees blocking the way to the girl's lodge.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2552-2668 confidence: medium

  The brothers do not become dizzy; they are said to be turned into snowbirds and keep dancing while the old woman’s medicines and storm fail to kill them.

  During the lethal dance, the brothers do not become dizzy and are said to be turned into snowbirds while they continue dancing.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2671-2778 confidence: medium

  The boy digs mud, makes a mud calf, places it west of the tipi, lies down, taps the tipi several times, and the mud calf turns into a running buffalo calf.

  A calf made from mud becomes a live buffalo calf and functions as the guide that brings buffalo.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2671-2778 confidence: medium

  Synopsis: in hunger, an apparently foolish but wonderful boy brings buffalo; later he performs a ceremony for another village, buffalo killed by unbelievers change into coyotes, and the boy vanishes and becomes the Wind-God in the north.

  The section synopsis says buffalo killed by unbelievers change into coyotes.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2874-2959 confidence: medium

  A man who does not believe the boy shoots or prepares to shoot buffalo, but the buffalo become coyotes, so he gives up.

  When the man who does not believe the boy shoots or prepares to shoot buffalo, they become coyotes.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10508-10605 confidence: high

  The skeleton transforms into a man and, speaking as a spirit, says it died there, became a spirit through the winds, travels with the wind, and destroys people by breath so they become spirits.

  The skeleton transforms itself into a man and is later seen in dream as a man in flesh who was the skeleton.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10607-10716 confidence: high

  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 mysterious being appears as a buffalo and as a man, and the cave speaker says he can become a buffalo.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10718-10815 confidence: high

  The section heading and summary for 'The Death of the Witch Medicine-Man' describe a turkey medicine-man in turkey shape obtaining organs from a grave, revealing accomplices, a banquet involving his flesh, executions, and bundles containing grave objects.

  The section summary states that a turkey medicine-man, in turkey shape, obtains organs from a victim’s grave and is later forced to reveal accomplices.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10919-11014 confidence: medium

  At the grave he hears horned owl hoots and a wind-like arrival; a great turkey lands and says it came to cut open the young man and take fat from his heart for medicines.

  A great turkey lands on the grave, speaks as a killer seeking the corpse for medicine, and when seized is identified as the suspected witch medicine-man.

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• 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.

  The duck speaks, says it is a woman, and a woman later appears by the pond to guide the man.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11331-11434 confidence: medium

  In a dream the dead leader, dressed in the clothing the gambler gave him, asks the gambler to bring tobacco. The gambler goes to the hill, enters the circle, smokes with them, and hears that the dead people have wind power from gods in the heavens and want scalps to offer to those gods.

  The dead leader says the dead people have received power from the winds, are now part of the wind, and have been empowered by gods to become winds.

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• 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.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11724-11822 confidence: high

  The deer takes Scabby-Bull around the island teaching roots and herbs; at times the deer becomes a woman and teaches songs.

  The deer guide teaches Scabby-Bull and sometimes turns itself into a woman while singing and teaching songs.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11917-12009 confidence: high

  After Scabby-Bull instructs Warrior not to shoot until he sees him again, Warrior sees a deer, prepares to shoot, looks toward Scabby-Bull's direction, and then sees Scabby-Bull standing where the deer was, laughing; Warrior knows the deer was Scabby-Bull.

  A deer appears in the reeds; after Warrior looks away and back, Scabby-Bull is standing where the deer had been, and Warrior understands that the deer was Scabby-Bull.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12011-12106 confidence: low

  “Although he could do many wonderful things, he was like a real animal,” but death took him away.

  People say Scabby-Bull could do wonderful things and was like a real animal.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12202-12293 confidence: medium

  The boy takes the girl to a deep pond, shows his thigh scar, dives and disappears for a long time, then returns as a well-dressed handsome young man; owl sounds accompany his legs, and he proves identity by showing the scar.

  The boy enters and disappears in the deep pond, then returns as a handsome young man with new clothing and long hair.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9402-9503 confidence: medium

  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 section summary states that the youth is killed, revives as a bear, dies a second time, and still aids those who pray to him.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9505-9606 confidence: high

  The bear says, "I am not a real bear, I am that man that was killed," and gives the name Mud-Bear, saying it will help people who call on it.

  The bear says it is not a real bear but the killed man, that it came out from the grave, that its name is now Mud-Bear, and that it can help people who call on it.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9608-9706 confidence: high

  In a performance, Roaming-Scout’s father begins cutting the man’s wrist, the hand becomes a bear’s paw, the paw is cut off and passed around, the man is covered with a robe while men sing, and he rises with his hand restored.

  In a medicine performance, the man’s hand turns into a bear’s paw, is cut off and passed around, and later appears restored to his wrist after songs and robe covering.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 12794-12897 confidence: high

  Coyote shoots at the buffalo without effect, throws away his bow and arrows, turns into a coyote, and runs away; the girl is hooked by the buffalo and carried off.

  Coyote turns into a coyote and runs off after his arrows fail to affect the buffalo.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 12900-13002 confidence: medium

  Coyote says to the ring: "My granddaughter, I am here... run fast to the place where I shall be and I will take you to my brothers."

  Coyote addresses the ring as a granddaughter, and after the ring disappears the boys find their sister in the lodge, now a girl again.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13118-13221 confidence: medium

  Coyote marvels at the bull-bats' power and calls out to them; the old man becomes angry, turns the boys into bull-bats, has them scrape the rocks together, makes the stone solid again, and tells it to kill Coyote.

  The old man is said to turn all his boys into bull-bats before they scrape up and restore the stone.

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• 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.”

  When tied, shaken, and accompanied by the boy running around the fireplace, the buffalo robe shows life and yields an actual buffalo beneath it.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7099-7171 confidence: high

  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 synopsis states that the boy receives a horse that is a transformed black bear, kills the chief by assuming bear shape, and that the horse later assumes bear shape.

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• 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 synopsis identifies the white crow as the soul of the defeated chief and says that after being meshed and killed it returns as a snowstorm.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7173-7245 confidence: medium

  The boy chooses the black bear; the grizzly throws it over, and in its place stands a fine black horse, with instructions to take it and also a gray horse.

  The boy chooses the black bear, the grizzly throws it over, and a fine black horse stands in its place for the boy to take home.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7247-7346 confidence: high

  The boy kills a buffalo; the chief claims it; the two strike each other with bows, tumble, become black bears, change through different bear forms four times, and the horse stamps on the cinnamon bear until it is killed.

  Both the chief and the boy are revealed as able to become bears; they fight through repeated changes of bear color and kind.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7348-7434 confidence: high

  The young chief says the white crow is taking revenge and must be destroyed; he goes elsewhere, turns into a dead deer, but the white crow identifies the deer as a man and flies away.

  The boy changes into several animal or fish forms to lure the white crow, but the crow repeatedly recognizes that the form is a man and escapes.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7436-7528 confidence: high

  The chief forbids striking or scolding his two horses; his mother-in-law strikes the black horse, which becomes a bear; the gray horse strikes her, and the chief comes out as a bear.

  The chief warns that his two horses must not be struck or scolded; when the black horse is struck, it becomes a bear and violence follows.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7530-7634 confidence: medium

  The bears stop because a prairie fire is chasing the people; the two bears return to their father's den; the people no longer hear of the young chief because he has turned into a black bear.

  The passage states that a young chief was no longer heard of because he had turned into a black bear while a prairie fire chased the people.

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• 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 boy lays webs on the arbor, but White Crow recognizes his intent and flies away; the boy turns into a weed, but White Crow recognizes that too; the boy tries many ways and fails.

  The poor boy turns into a weed while trying to catch White Crow, but the crow recognizes him.

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• 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

  After battle the council selects the boy as chief; his pony speaks in a dream, says its work is over, tells him to rear the look-alike colt, and after a storm the boy finds a pony-shaped pile of mud.

  The pony speaks in dreams, says its own doings are over, and instructs the boy to rear the look-alike colt that will take its place.

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• 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 horse appears as a fine white horse but near the village becomes an ugly old skin-and-bones horse so people will not know or see it; the synopsis also calls it worthless in appearance but wonderful.

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• 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 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 story synopsis states that, in the end, the orphan boy undergoes transfiguration and turns into a wonder-working statue.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8124-8205 confidence: high

  A war-party is about to go out; the horse tells the boy at night to follow and lead him; the boy follows with only one or two blunt arrows despite attempts to send him back.

  The horse changes between old or poor and fine gray forms, gives instructions, and carries the boy through attacks while directing its own movement.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8207-8296 confidence: high

  The grandfather tells the grandson to take his horse next time; that night the horse tells the boy to get yellow paint and a downy feather, paint the feather yellow, and take the paint on the next war-party.

  The horse speaks, tells the boy how to prepare, changes into a fine horse, carries him beyond the others, and summons ponies by neighing.

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• 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

  The boy finds a shabby bay horse, bob-tailed and worn, recognizes it as a formerly swift horse once owned by a chief, and hears people mock the find.

  The horse appears shabby and sick, says it is from the heavens, explains that it made itself ugly so the boy could own it, and later transforms into a fine horse.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8487-8536 confidence: medium

  During a war-party attack, the boy and horse hide; the horse rolls and becomes a fine horse with lightning streaks; the boy has red-painted sticks and strikes enemies from a hollow before returning.

  The horse changes into a fine lightning-marked horse, speaks to the boy, gives tactical and future instructions, and summons other horses and ponies.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8632-8741 confidence: high

  The boy sings to his sister that her fine corn or seeds will speak to her and that his toe-nails, feet, ankles, and other body parts are turning into eagle parts.

  The boy sings that his body parts are becoming eagle parts and then flies out from his robe as an eagle.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8743-8861 confidence: high

  The girl says, "My brother turned into an eagle" and that they were alone in the world.

  The girl and brother are alone; he becomes an eagle, leaves her, and is restored when she catches his legs.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8743-8861 confidence: high

  The hungry siblings travel; the boy secretly turns into an eagle to get a rabbit, they make a fire and roast it, and they eventually reach their little tipi.

  After becoming human again, the brother still turns into an eagle to obtain rabbits, deer, and larger game for food.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8863-8949 confidence: high

  The bird says, “I now wish to be changed into a man. I am now an eagle. I carry messages for Tirawa,” and says he came because he pitied the poor woman.

  The young eagle explicitly says he wishes to be changed into a man, and after the storm a handsome young man appears in the tipi.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8863-8949 confidence: high

  The bird says, “I now wish to be changed into a man. I am now an eagle. I carry messages for Tirawa,” and says he came because he pitied the poor woman.

  The eagle announces a coming storm and his desire to become a man; the storm comes from the north and is followed by the eagle’s appearance as a young man.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8951-9059 confidence: high

  The grandmother sees a large buffalo-hide tipi with Sun paintings, downy feathers, dried meat, pots, and ponies; the little bird has become a fine young man.

  The passage states that the little bird had turned into a young man and that he tells his wife he has turned into a man.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9356-9399 confidence: medium

  The people select the young man for chief, but he refuses for the time being because the chief’s oldest daughter, married to Crow-Feathers, is pregnant and he wants the birth to reveal what animal Crow-Feathers was.

  The young man wants to learn what animal Crow-Feathers was; the chief’s daughter gives birth to seven coyotes, and Crow-Feathers is identified as the father coyote.

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• Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 14995-15112 confidence: high

  A boy accepts the diving challenge, turns into a beaver, waits in the beavers’ den, checks the witch’s den, emerges after she is gone, and the people kill the old woman.

  The boy changes into a beaver in the diving contest and into an otter in the ice-sliding variant, using animal form to defeat the witch-woman.

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• Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15114-15220 confidence: medium

  The old woman is thrown into grass; when her body touches weeds she turns into a kind of burr.

  The old woman’s body touches weeds after removal and becomes a kind of burr.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3040-3143 confidence: medium

  When people are first created, stars give things to people. Tirawa wants bundles given to people so that human sacrifices will be made to the Morning-Stars, especially the Great Star. He asks the two Morning-Stars to become old men, descend to earth, live near people, keep a bundle in a lodge, be blind by day and see by night, and receive sacrifices.

  The two Morning-Stars consent to go down to earth and are transformed into human beings, appearing as blind old men.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3531-3619 confidence: high

  The old woman plans with the old man to kill the boy at the tipi. The boy senses danger, throws in a food bundle first, a great snake bites it, and the boy kills the snake, which turns into the old man.

  The old man turns into a great snake to kill the boy, but the boy uses a bundle as a decoy and kills the snake, which becomes the old man as it dies.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3993-4089 confidence: high

  The young man returns to the burial tipi, mourns, sees a rainbow-like presence over the grave, sees a man who promises to help get the girl back, and then sees a skunk going out.

  The helper appears as a man in a rainbow-like presence, is associated with skunk scent and skunks, and says he will stand as a rainbow while waiting.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4381-4479 confidence: medium

  Opening synopsis: a couple is oppressed by a she-bear; a slain buffalo’s blood becomes a boy; animal-breathed arrows let him kill the bear; he befriends Burnt-Belbf, attracts buffalo, survives a witch through animal skins, and vanishes as a young buffalo bull.

  The opening synopsis states that the boy vanishes in the shape of a young buffalo bull.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4670-4772 confidence: medium

  Blood-Clot-Boy tells Burnt-Belly that he is a buffalo, was vomited up by his mother, turned into a child, was picked up by the man, and was meant to kill the bear so the man and woman could return.

  Blood-Clot-Boy states that he was a buffalo, was vomited up by his mother, and turned into a child.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4670-4772 confidence: high

  At a stream, a poor woman asks to be carried, sticks to Blood-Clot-Boy’s back, and is attacked by birds, snake-transformed weapons, and a mountain-lion quiver, which kills her; her limbs become burr-covered weeds.

  The bow and arrows become snakes, the quiver becomes a mountain lion, and birds on the clothing attack or make noise during the encounter with the old woman.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4774-4870 confidence: high

  Men report many buffalo; the people surround them. Blood-Clot-Boy, Burnt-Belly, and the girl go onto a hill. Blood-Clot-Boy disappears, a clot of blood appears, and then a young buffalo bull runs away.

  Blood-Clot-Boy disappears, a blood clot replaces him, and then a young buffalo bull runs away; the characters identify the buffalo with the young man.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4872-4963 confidence: medium

  The man makes another bow set, tells the boy to play by the creek, turns himself into a fire-place pole, and the strange boy identifies the pole as the father before jumping into the creek.

  The man changes into a household pole to hide his identity, though the strange boy recognizes him.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4965-5051 confidence: high

  Many buffalo come to kill the boys. The boys climb rocks; the buffalo strike or hook the stones and lose their horns. The brothers then fly over the buffalo as snow-birds, land at a distance, become boys again, and return safely.

  When buffalo surround the rocks, the brothers stretch out, fly over them as snow-birds, land, and become boys again.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5377-5468 confidence: high

  The mother-mouse thanks and blesses the boy, calls him her son and the young mice his brothers; an old man appears, grants stealth-help in enemy camps, gives him hairs for his neck string, and promises aid.

  The old man or large rat grants the boy undetected movement, and the rats give him power to become a rat whenever he wishes.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5563-5645 confidence: high

  The youth jumps, turns into a thistle, is blown across the creek, and the stone breaks in the water, explaining stones in stream beds.

  While fleeing the stone, the youth jumps and turns into a thistle, and the wind blows him across the creek.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5647-5742 confidence: high

  Strange girls call the man away and try to kill him; he defends himself with dried thistles, turns into a dry thistle, and is blown away by the wind.

  The man turns into a dry thistle to escape attack, and the attacking girls are later found as wild pumpkins on a vine.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5744-5830 confidence: high

  A cedar-tree dies through the thistle-boy’s powers; bears pursue him; he calls on the gods for wind, turns into a dry thistle, is blown away, and a man kills the bears by throwing thistles into their throats.

  The pursued boy turns into a dry thistle, and wind carries him away from the bears.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5744-5830 confidence: high

  A boy with a fast spotted pony kills many buffalo without taking the meat home; the buffalo become angry, plan to kill him, and send four young calves to the people’s village to hide and turn into girls.

  Four buffalo calves hide near the village and turn into girls to bring the boy to the buffalo; later they become buffalo again.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5832-5904 confidence: medium

  A bird on a limb flies away and returns with a kingfisher, described as errand bird for all the animals; the kingfisher brings blackbirds, who turn the boy into a blackbird so he flies away with them.

  Blackbirds fly around the boy until he turns into a blackbird and flies away from the buffalo.

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• Traditions of the Skidi Pawnee XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE; lines 544-701 confidence: high

  This group involves actual marriage between a human being and an animal, or transformation of a man into an animal.

  The editor describes a tale group in which there is actual marriage between a human being and an animal, or transformation of a man into an animal.

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