Trickster At The Boundary

native american plains

• Blackfoot Lodge Tales OLD MAN DOCTORS I63 / THE ROCK / THE THEFT FROM THE SUN / THE FOX; lines 6923-6988 confidence: medium

  “I will pluck all the fur off you except one tuft on the end of your tail.”

  Old Man’s plan requires the fox to be stripped of fur; after the buffalo are killed, the exposed fox freezes while Old Man butchers and talks.

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• Blackfoot Lodge Tales OLD MAN DOCTORS / OLD MAN DOCTORS I63 / THE ROCK / THE THEFT FROM THE SUN; lines 6850-6920 confidence: medium

  At night, Old Man sees where the Sun placed the leggings, steals them while everyone sleeps, travels a long time, and sleeps with the leggings under his head.

  Old Man deceptively takes the leggings and tries to flee, but cannot get beyond the Sun's lodge or sight.

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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: medium

  Old Man changes into a beaver and lies as if dead by the river; the hungry raven pecks at him, and Old Man catches it, brings it to camp, and ties it over the lodge smoke hole after the chiefs gather.

  Old Man asks the raven why it tried to fool him, after having used a beaver disguise to catch it.

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• Blackfoot Lodge Tales THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255 / RELIGION / RELIGION 257; lines 10526-10607 confidence: medium

  Old Man is described as a mixture of opposite attributes: powerful but sometimes impotent, wise but sometimes helpless, helped by animals, sympathetic to people but also maliciously trick-playing.

  Old Man is associated with creation stories, power, wisdom, helplessness, animal aid, sympathy for people, and malicious tricks.

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• Blackfoot Lodge Tales THE DOG AND THE STICK I47 / THE BEARS / THE WONDERFUL BIRD / THE RACE; lines 6400-6470 confidence: medium

  Old Man hears unusual singing and sees cottontail rabbits singing, making medicine, building a fire, gathering hot ashes, and lying briefly in the ashes while being covered.

  Old Man learns the rabbits’ hot-ash song and practice, then exceeds the safe limit by covering the rabbits with the whole fire and cooking them.

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• Blackfoot Lodge Tales THE DOG AND THE STICK I47 / THE BEARS / THE WONDERFUL BIRD / THE RACE; lines 6400-6470 confidence: high

  Old Man asks the rabbits to lie down so he can cover them, puts the whole fire over them, spares one old rabbit who says her children are about to be born, and roasts the rest.

  Old Man deceives the rabbits to obtain food, but the coyote later deceives Old Man by pretending to be lame and wins the food through a false race.

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• Blackfoot Lodge Tales THE DOG AND THE STICK I47 / THE BEARS / THE WONDERFUL BIRD / THE RACE; lines 6400-6470 confidence: high

  A limping coyote asks Old Man for cooked rabbit, claims injury and starvation, and Old Man refuses except by proposing a race to a distant butte for a rabbit.

  The coyote limps and claims a broken leg and starvation, but later runs quickly and is said not to be lame at all.

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• Blackfoot Lodge Tales THE ELK / OLD MAN DOCTORS / OLD MAN DOCTORS I63 / THE ROCK; lines 6784-6847 confidence: medium

  Old Man rests on a rock and gives it his robe, saying it let him rest and should always keep it.

  Old Man's words shift from giving the robe permanently to requesting it as a loan and then reclaiming it, while the rock insists on the first statement.

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• Blackfoot Lodge Tales THE BAD WEAPONS / THE ELK / OLD MAN DOCTORS / OLD MAN DOCTORS I63; lines 6724-6781 confidence: high

  Old Man says: "What's the use of quarrelling or killing anybody? Let us go back, and I will doctor the child alive."

  Old Man promises to doctor a dead child alive, arranges a ceremony, orders everyone not to look, then burns the participants with hot fat and flees.

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• Blackfoot Lodge Tales THE DOG AND THE STICK / THE DOG AND THE STICK I47 / THE BEARS / THE WONDERFUL BIRD; lines 6351-6397 confidence: high

  Old Man asks, "teach me how to do that"; the bird replies that he must not let his eyes go out more than three times a day.

  Old Man exceeds the bird's stated limit and immediately cannot call his eyes back.

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• Blackfoot Lodge Tales THE DOG AND THE STICK / THE DOG AND THE STICK I47 / THE BEARS / THE WONDERFUL BIRD; lines 6351-6397 confidence: medium

  After being taught, Old Man performs the trick three times, rejects the restriction, does it a fourth time, and cannot call his eyes back.

  Old Man disregards instruction, becomes helpless, is mocked by the wolf, then reverses the situation by taking the wolf's eye.

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• Blackfoot Lodge Tales THE RACE / THE BAD WEAPONS / THE ELK / OLD MAN DOCTORS; lines 6549-6678 confidence: high

  With the lodges deserted, Old Man sneaks around, finds a sleeping girl in the chief's lodge, dips a stick in buffalo gall, and draws it across her lips; the gall burns her lips.

  Old Man secretly creates the girl's affliction with gall, demands payment as a doctor, lies about his possessions and wives, pretends to cure her, and kills her.

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• Blackfoot Lodge Tales THE ROCK / THE THEFT FROM THE SUN / THE FOX / OLD MAN AND THE LYNX; lines 6991-7064 confidence: medium

  The prairie-dogs play by covering one of their number in hot ashes until he says “sk, sk,” after which he is pulled out; Old Man asks to learn and successfully imitates it.

  Old Man learns the prairie-dogs’ rescue game and then changes its operation by putting all of them in the ashes and refusing to uncover them after the signal.

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• Blackfoot Lodge Tales THE THEFT FROM THE SUN / THE FOX / OLD MAN AND THE LYNX / OLD MAN AND THE LYNX 173; lines 7067-7091 confidence: medium

  Old Man returns to the fire, sees red willow sticks where his food had been, scolds his nose for not waking him, ignites the sticks in the coals, and burns his nose.

  Old Man calls his nose a fool for not waking him and then burns it with fire from willow sticks.

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• Blackfoot Lodge Tales THE WONDERFUL BIRD / THE RACE / THE BAD WEAPONS / THE ELK; lines 6507-6546 confidence: medium

  Old Man is very hungry, has long been without food, sees a band of elk on a ridge, and tells them he is lonesome because he has no one to follow him.

  Old Man is hungry, falsely frames his desire for followers as loneliness, and leads the elk into a fatal jump to obtain meat.

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• Blackfoot Lodge Tales THE WONDERFUL BIRD / THE RACE / THE BAD WEAPONS / THE ELK; lines 6507-6546 confidence: medium

  Old Man builds a fire, cooks ribs, skins the elk, cuts up meat to dry, and hangs the tongues on a pole.

  After Old Man prepares and stores elk meat, wolves eat the meat and mice empty the tongues, leaving him hungry again.

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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

  After wolves kill moose, a pemmican-maker says no one must look. Old Man looks and is struck with a round bone; then Old Man makes the wolves shut their eyes, throws the bone, kills the wolf, and is expelled by Wolf Chief with one companion.

  Old Man violates the pemmican-maker's instruction, retaliates by repeating the bone-throwing action, kills a wolf, and is expelled from the wolf community.

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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 THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK / THE DOG AND THE STICK I47 / THE BEARS; lines 6279-6348 confidence: high

  A frog sings about Chief Bear and tells Old Man that the bears are not dead, the arrows are near their hearts, and she is going for medicine to cure them.

  After learning that the arrows are near the bears' hearts, Old Man returns in the frog disguise and presses the arrows into their hearts while claiming that he has cured them.

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• Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: medium

  Two girls come to marry Shell-Spitter; Loon pretends to be Shell-Spitter and marries them, the real Shell-Spitter is seen in the dance-lodge, and Loon kills him and escapes with his mother Badger-Woman.

  Loon pretends to be Shell-Spitter and marries two girls before the real Shell-Spitter is revealed.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1061-1135 confidence: medium

  Nix'a"t meets a Bird with an immense arrow, taunts it, is told to go farther away, and is pursued by the arrow until it overturns a rock onto him.

  Nix'a"t taunts the Bird's ability to use its immense arrow; the Bird shoots, and the arrow pursues him until it overturns a rock onto him.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1061-1135 confidence: medium

  Night-hawk flies past the rock venting wind and breaks it on the fourth pass; after Nix'a"t gets up, he complains and pulls Night-hawk's mouth wide open.

  Night-hawk frees Nix'a"t from under the rock, but Nix'a"t complains and pulls Night-hawk's mouth wide open.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1061-1135 confidence: high

  The Bear-Women myth is said to be found among the Gros Ventre as among the Arapaho; listed differences include berries instead of plums, berries dropped from the tent top, and Bear-Women eating their own children while sending a little girl for firewood.

  The Bear-Women eat their own children; Nix'a"t blocks the door with wood and flees, saying that he made them eat their own children.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1137-1222 confidence: high

  Nix'a^t goes along the river through thick timber, reaches an opening, and calls ducks, prairie-chickens, and cottontail-rabbits to come for a dance.

  Nix'a^t uses a dance command and closed-eye rule to render animals vulnerable, kills them, and is exposed by the little prairie-chicken.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1137-1222 confidence: medium

  Nix'a^t announces that he has a feast, makes a fire, places the killed ducks, prairie-chickens, and rabbits in ashes under coals, and goes to sleep after telling his anus to wake him if anyone comes.

  After cooking the killed animals and sleeping, Nix'a^t wakes to find that wolves and coyotes have eaten everything but bones.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1137-1222 confidence: high

  In the section titled Nix'a^t's Adventures, he hears a noise on the prairie, stands on a skull, looks inside, and sees mice, described as men, women, and children, making the sun-dance.

  Nix'a^t discovers mice holding a sun-dance inside a skull and becomes trapped when the skull opening closes around his neck as he tries to look farther in.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1137-1222 confidence: high

  He offers beads to whoever pulls him ashore; after the skull is split from his head he flees the women, wishes for a hole and enters it, then disguises himself with white clay and a peeled stick before returning and urging the women to dig out Nix'a^t.

  After escaping the women, Nix'a^t disguises himself, speaks as though against Nix'a^t, persuades the women to enter a hole, and kills them by blocking and burning the entrance.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1137-1222 confidence: high

  Nix'a^t sees two pretty young women lousing one another, pretends to have too many lice, asks them to louse him, rests his head on their laps, and falls asleep.

  Two young women let Nix'a^t fall asleep during lousing, fill his hair with burrs, and leave him injured and humiliated.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1224-1298 confidence: high

  Nix'a'H pretends sickness, refuses food, becomes thin, describes his two unmarried daughters, gives instructions for burial in a crooked tree with implements, and names One-eyed Owl as the only man to receive the daughters.

  Nix'a'H arranges his burial, calls animals, scatters remains and implements, and makes wolves announce that they have eaten him.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1224-1298 confidence: high

  Nix'a'H pretends sickness, refuses food, becomes thin, describes his two unmarried daughters, gives instructions for burial in a crooked tree with implements, and names One-eyed Owl as the only man to receive the daughters.

  Nix'a'H describes One-eyed Owl as the exclusive intended husband for his daughters, then imitates that man's signs and is accepted into the daughters' tent.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1224-1298 confidence: high

  Nix'a'H overtakes a woman, pretends to be a woman also leaving a husband who beat her, travels with her to a river, and explains away male-looking legs and buttocks noticed during the crossing.

  Nix'a'H pretends to be a woman traveling away from a violent husband; during the river crossing, male bodily features are noticed and verbally explained away.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1300-1378 confidence: high

  Nix'a't enters a tent, soils a sleeping woman's dress with excrement, wakes her, threatens to call out that she has soiled the bed, and the woman asks him not to call out, warning that her brothers are nearby.

  Nix'a't soils a woman's dress and uses the threat of public accusation, then later soils his own robe and fabricates an enemy pursuit.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1380-1453 confidence: medium

  Kit-fox walks in the woods, smells a bad odor from a dead person buried in a tree, says it stinks, and then denies the insult when the dead person comes down and questions him.

  Kit-fox insults or comments on the smell of a dead person, denies it, later taunts the ghost, flees, and loses the end of his tail as he escapes into a hole.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1518-1593 confidence: medium

  At dawn Crow flies out, inspects the traps, finds that only Found-in-the-Grass's trap has caught a porcupine, steals it, and leaves a quill.

  Crow, who flies and is later called a bird, steals Found-in-the-Grass's porcupine and leaves a quill that is used to challenge the claim.

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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 sister-in-law, who had mocked Found-in-the-Grass, asks for the same treatment as the wife; instead of receiving clothing, she is covered in blood, and the passage says he ridiculed her.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2425-2492 confidence: low

  The camp old woman warns White-Stone not to go near Bone-Bull's tent; Bone-Bull has a beautiful young wife, whom she points out; White-Stone dresses finely, wears a white plume, carries his bow, and stands where women get water.

  White-Stone seeks out Bone-Bull's wife, touches her sexually at the water place, and her report brings Bone-Bull into direct confrontation with him.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2609-2652 confidence: medium

  The little boy wants to go outside for bodily needs. The passage states that he makes a river when urinating and a mountain when defecating. The old woman allows the girl to take him outside if half her robe stays inside the tent.

  The girl uses an awl and robe to deceive the old woman; the awl makes the boy's sound and answers while the girl and brother flee.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2858-2931 confidence: medium

  Loon hears that two girls seek Shell-Spitter, takes shells from camp children, says he is Shell-Spitter, and spits shells from his mouth.

  Loon takes shells from children, fills his mouth with them, claims to be Shell-Spitter, and spits them out to deceive the sisters.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3801-3844 confidence: medium

  The woman joins the dancers and sees a man fill a pipe and extend it to other men.

  The woman enters a camp dance, touches the man, allows his desire to draw him away, and kills him in the brush outside the camp.

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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 1008-1096 confidence: low

  The passage says their sanctions are not strictly moral and that their moral lives are not always exemplary; it adds that Old Man is held in contempt and quotes: "I do not hold Scar-Face in esteem, because, while he did a great thing, he did it for spite."

  The passage says the moral lives of mythical characters are not always exemplary, that Old Man is held in contempt, and that Scar-Face may be criticized for doing a great thing from spite.

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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 ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 539-650 confidence: medium

  The editors say the Frog-skin incident resembles part of an Algonkin myth recorded among the Sauk and Fox; they also report a fox-and-buffalo episode in Grinnell and mention a buffalo-laughing-to-death variant in their own collection.

  In a reported incident, Old Man alters a fox and sends him to attract buffalo; the buffalo die laughing at the fox's antics.

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• Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 652-752 confidence: high

  The collected tales mostly recount absurd, humorous, obscene, and brutal Old Man incidents; no ritual basis is observed, though origins of material culture and places are suggested.

  The passage characterizes Old Man/Napi as absurd, obscene, immoral, trivial, untrustworthy, a blunderer, and a mischief-maker.

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• Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 755-851 confidence: high

  The passage compares Old Man figures among Thompson, Crow, Arapaho, Gros Ventre, and Blackfoot traditions; says Plains figures share creator-trickster traits and pranks; and notes incomplete Crow and Gros Ventre collections.

  Blackfoot Napiw is grouped with comparable Plains figures described as creators in certain respects, tricksters, and sharers of pranks; Napiw is also described as entirely human.

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• Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 854-942 confidence: medium

  Scar-Face and Scabby-Round-Robe are named as exceptions with no found parallels. The authors infer common origin for primary myths and rituals, later association for secondary ones, and possible intrusion of rituals from other tribes; they discuss high-rank societies, Missouri basin distribution, sun-dance secondary associations, Scar-Face as highly original, and Old Man tales without ritual associations.

  The Old Man group is described as an important older part of Blackfoot mythology and as lacking ritualistic associations in this discussion.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2193-2289 confidence: medium

  The passage is under Star Myths and titled “The Twin Brothers, or Stars.” Smart-Crow's dream from a Crow foretells two sons and warns that an evil man will visit the lodge while Smart-Crow is away; his wife must not speak to the visitor.

  The visitor is expected at the lodge during Smart-Crow's absence, is not to be spoken to, reads the woman's thought, and enters after that mental invitation.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2685-2779 confidence: medium

  In winter Beaver tells young men to cut a hole in the ice and build a fire; he transforms into a beaver lying as if dead with skin pulled away and entrails visible. Crow flies up, suspects a trick, and taunts him.

  Beaver feigns death as a beaver corpse; Crow suspects a trick but is deceived, feeds on the corpse, and is captured.

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

  Sun says Scar-Face may go anywhere in sky-land except straight west or straight down. Scar-Face persuades Morning Star to go west after four requests, where seven large white geese attack; Scar-Face kills them with his club.

  Sun forbids travel west or down; Scar-Face repeatedly urges Morning Star to go west until Morning Star consents on the fourth request.

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• Mythology of the Blackfoot Indians DANCES. / RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS.; lines 11659-11708 confidence: high

  “Mosquitoes once were very large and ate up Indians until Coyote changed them to their present size.”

  Mosquitoes were once large and ate Indians until Coyote changed them to their present size.

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• Mythology of the Blackfoot Indians HISTORY AND GEOGRAPHY. / MATERIAL CULTURE. / ECONOMIC LIFE. / WARFARE.; lines 9707-9796 confidence: medium

  The passage notes an important myth in which Coyote, disguised as an old woman, enters an enemy camp to recover his brother's scalp; it also notes that men were killed and scalped while women could be taken captive.

  The passage explicitly says an important myth has Coyote disguised as an old woman entering an enemy camp to recover his brother's scalp.

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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: medium

  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 distracts White-Crow, helps conceal the people’s movement, takes a dance-stick, and is named as the crow messenger in the medicine-dance explanation.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7028-7105 confidence: medium

  The girl asks the Water-Bull to take them across; he requires her to pick lice from his head and kill them with her teeth, but she bites beads to make a crushing sound while picking the lice.

  The girl bites beads to imitate the sound of crushing lice, making the Water-Bull believe she is killing lice with her teeth.

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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: medium

  The gray wolf calls wolves and coyotes, promises the trapped man as a son to whoever reaches him first, waits until the others are partly in their holes, then uses his own tunnel to rescue the man, announces the rescue, and the man becomes his son and goes with the pack.

  The gray wolf calls the other wolves and coyotes to dig, promises the man to the first one to reach him, but uses his already-dug tunnel to arrive first.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 8049-8147 confidence: medium

  The people seize the Turtle and propose burning, smashing between rocks, and hanging; the Turtle is willing toward those options but cries and pulls back when deep water is suggested.

  The Turtle appears willing to be burned, smashed, or hanged, but resists deep water; the people choose water as the killing method, after which he survives and sings.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1319-1408 confidence: medium

  At Old Man's Gambling-Place in the far north, Old Man plays the arrows and rolling wheel game, loses robe and moccasins, which become back-fat and buffalo tongues, receives them back, and repeats the result.

  Old Man repeatedly loses his robe and moccasins, which become back-fat and buffalo tongues for the winner, then become garments again when returned.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1410-1505 confidence: medium

  Old Man becomes angry and snatches the robe from the Rock, saying he needs it for himself.

  After Old Man reclaims the robe, the Rock animates by rolling after him and must be stopped by animal helpers.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1410-1505 confidence: medium

  Old Man finds Squirrels playing in hot ashes; some lie down while others cover them, and they are removed when they call out from the heat.

  Old Man enters the Squirrels' hot-ash game, takes control by covering all the participants, ignores their calls for release, and roasts them to death.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1507-1604 confidence: medium

  Old Man sleeps by a tree and tells Little Brown-Eye, identified as anus, to keep watch. Little Brown-Eye warns at a crow, fails to wake him when a lynx eats the meat, and Old Man burns it with a stick from the fire, explaining the name stinking wood.

  Little Brown-Eye, identified as Old Man's anus, is assigned to watch while he sleeps, gives warnings, fails to wake him during theft, and is punished.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1507-1604 confidence: medium

  Old Man joins deer and elk playing follow-your-leader, leads them to a cliff, jumps first, persuades them to follow, and the animals are killed; a pregnant female elk and a few pregnant deer are let go.

  Old Man joins a follow-your-leader game, leads deer and elk to a cliff, reassures them after jumping, and causes them to jump and die.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1606-1704 confidence: high

  Old Man butchers animals fallen over a cliff, camps, hangs meat to dry, and is approached by a Coyote with a shell on his neck and a leg tied up as if hurt; the Coyote asks for food and Old Man threatens him.

  The Coyote appears hurt and protests that he cannot run, but at the turning point removes the bandage, runs fast, and uses the race to expose Old Man's meat camp to other animals.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1606-1704 confidence: medium

  A passing coyote sees Old Man's eyes are gone, holds a festered foot to his nose, and leaves after Old Man says the smell is like a buffalo-drive and thinks he must be near a camp.

  After Old Man loses his eyes, a passing coyote holds a festered foot to his nose, and Old Man mistakes the smell for a buffalo-drive and camp.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1706-1804 confidence: medium

  A girl approaches Old Man; he asks her to lead him because his eyes are sore, makes repeated lodge frames in brush, ties a hoof-rattle to her dress as 'preventive medicine,' and camps with her while using the rattles to hear and follow her.

  Old Man deceives the girl about the rattles, pursues her by sound, blames Coyote for the result of receiving one eye, and steals the leggings from their owner.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1806-1922 confidence: medium

  Old Man comes to a Piegan camp, puts on leggings, starts fire in the grass with his first step, spreads fire by running, removes the leggings, and the leggings burn up as the fire goes out.

  Old Man wears leggings to look fine, but they ignite grass, frighten him, endanger the camp, and are lost when they burn.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1806-1922 confidence: high

  In 'Old Man frightens a Bear,' Old Man insults a root-digging bear from behind a hill; the bear chases him around a tree; a buffalo horn is uncovered, Old Man puts it on his forehead, and the bear flees and defecates on him.

  Old Man insults the bear, is chased, then uses an uncovered buffalo horn on his forehead to frighten the bear into flight.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1806-1922 confidence: medium

  Old Man comes to a Piegan camp, puts on leggings, starts fire in the grass with his first step, spreads fire by running, removes the leggings, and the leggings burn up as the fire goes out.

  Old Man is humiliated through fire panic, bear defecation, hair loss, and entrapment in the skull.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1806-1922 confidence: high

  In 'Old Man cooks Two Babies,' Old Man deceives old women with fake signs of a kill, kills the babies and puts their bodies in a pot, tells the women their babies are cooking, blocks the door, flees, and enters a hole when pursued.

  Old Man fabricates signs of a kill to send the women away, then kills and cooks their babies and lies about an antelope cooking in the pot.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1806-1922 confidence: high

  In 'Old Man cooks Two Babies,' Old Man deceives old women with fake signs of a kill, kills the babies and puts their bodies in a pot, tells the women their babies are cooking, blocks the door, flees, and enters a hole when pursued.

  Old Man escapes into a hole, reappears from another in disguise, pretends to kill the culprit, and tricks the women into entering the hole.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1806-1922 confidence: medium

  At the beginning of 'Old Man's Escape,' Old Man comes to a Piegan chief's lodge, sees only a sleeping girl, puts excrement on her dress, and says he must have pay to remove it.

  Old Man places excrement on a sleeping girl's dress and demands payment before removing it.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1924-2027 confidence: high

  The girl offers goods, relatives, clothing, and finally herself; Old Man accepts only the final offer. After the lariat and stick incident, the girl is killed.

  Old Man causes deaths or danger, disguises illness, shifts blame to a bird, uses hot grease to escape, and misleads captors during pursuit.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1924-2027 confidence: high

  Two women picking berries pretend to be dead when Old Man approaches. He examines them and carries one toward a doctoring place; her dangling hand strikes his nose, and both women escape.

  Two women avoid Old Man by pretending to be dead and then escape after he attempts to carry one away.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1924-2027 confidence: high

  Old Man sends his long lariat underground among strawberries, where the stained protruding end is mistaken for a large berry; after attempts to move or eat it, one girl sits on it and is killed.

  Old Man sends his lariat underground among strawberries so that girls mistake its stained protruding end for a berry; one girl is killed.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 2029-2123 confidence: high

  In the episode titled 'Old Man makes Buffalo laugh,' Old Man knots his hair, crawls on hands and knees, makes buffalo laugh, and one laughs himself to death and is butchered.

  Old Man makes one buffalo laugh itself to death and later tricks deer and elk people into jumping from a high bank.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 2029-2123 confidence: medium

  Old Man gives a robe to a rock, sends Fox to retrieve it when rain threatens, takes it back when the rock refuses, and then hears thunder as the rock rolls after Old Man and Fox.

  Old Man gives a robe to a rock, becomes angry when the rock will not return it, takes the robe back, and is chased by the rolling rock.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 2029-2123 confidence: medium

  Old Man widens the mouths of young night-hawks because their parents broke the chasing rock; the old birds return, pursue him, circle around, and defecate over him.

  After night-hawks help by breaking the rock, Old Man injures their young; the old birds then pursue him and defecate over him.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 2125-2191 confidence: medium

  Old Man reaches squirrels playing a hot-ashes game, is allowed to join, asks to cover them all, and spares a pregnant female squirrel so more squirrels may exist.

  Old Man turns a game into a killing, speaks to and punishes his anus, misuses a dangerous object despite warning, and reacts destructively when not chosen as a husband.

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• Mythology of the Blackfoot Indians Part I. Mythology of the Blackfoot Indians. By Clark Wissler and D. C. / ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS.; lines 182-438 confidence: low

  The contents list I. Tales of the Old Man with titles including The Making of the Earth, Languages confused on a Mountain, Order of Life and Death, Why People die Forever, The First Marriage, Old Man leads a Migration, Old Man and the Great Spirit, Old Man gambles, Old Man and the Rolling Stone, Old Man roasts Squirrels in Hot Ashes, Old Man sees Berries in the Water, Old Man loses his Eyes, Old Man and the Fire-Leggings, Old Man frightens a Bear, Old Man gets fast in an Elk-Skull, Old Man cooks Two Babies, Old Man deceived by Two Women, and Old Man makes Buffalo laugh.

  The Old Man section includes title-level references to earth-making, life and death, first marriage, migration, gambling, deception, bodily mishaps, and encounters with animals and objects.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11711-11809 confidence: high

  Reported creator/father roles vary for Wolf and Coyote; Wolf is older benevolent brother; Coyote is younger and introduces strife, labor, and death; a Ute comparison reverses elder/younger functions and mentions the Hare.

  Coyote is said to thwart Wolf's designs, introduce strife, labor, and death, and display typical trickster traits.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11924-12037 confidence: high

  At night the old woman ties the door with a rope; rats gnaw it after Coyote wishes for them, and Coyote escapes while the teeth bite only his covering rather than him.

  Coyote avoids insertion during the first encounter, then uses an elk horn scraper in the main narrative and a stone artificial member in the variant to break the teeth.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12039-12134 confidence: high

  Wolf wanted things easy for the Indians and had the game shut up for easy taking; Coyote released the game so people would have to hunt.

  The opening episode contrasts Wolf's proposed easier world with Coyote's choices, which explain present conditions for hunting, death, mourning, menstruation, and birth.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12039-12134 confidence: medium

  Coyote visits Bear, is aroused when she sits to cook, attempts intercourse with her, and Bear wounds his loins and runs away.

  Coyote ignores sexual restraint at Bear's lodge and later disobeys Wolf's instruction about Bear's body; Wolf links the missing body part to future attacks by hostile Indians.

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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 12240-12351 confidence: high

  Coyote meets an old woman walking behind her people, kills her with a rock, skins her, wears the skin, imitates her gait, and reaches the enemy camp.

  Coyote kills an old woman, wears her skin, imitates her gait, and thereby approaches the enemy dancers.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12240-12351 confidence: high

  At night Coyote sees a fire below the mountain, thinks it is in his anus, asks his anus about it, and is told that other Indians led by Crane own it and that he should get it.

  Coyote receives practical advice from his anus and his excrements about the fire and the feast.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12487-12614 confidence: high

  Coyote watches his daughters during a scalp-dance, becomes sexually aroused, makes arrows, tells his wife he intends to go on a war expedition, and says smoke will signal if something happens to him.

  Coyote wounds himself with an arrow, makes a smoke signal, pretends to be gravely ill, and uses the deception to summon family members.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12487-12614 confidence: high

  Coyote says he is near death and instructs his family to put a stick under him, burn rather than bury him, not look back, seek rock-squirrels, reject a first visitor, and welcome a southern visitor with many rock-squirrels who should marry the two daughters.

  Coyote arranges signs and instructions for his death, breaks the stick, appears dead, is prepared for burning, and is then seen getting up and fleeing with funeral gifts.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12487-12614 confidence: medium

  Coyote says he is near death and instructs his family to put a stick under him, burn rather than bury him, not look back, seek rock-squirrels, reject a first visitor, and welcome a southern visitor with many rock-squirrels who should marry the two daughters.

  Coyote instructs the family to reject one visitor and accept a southern visitor who brings rock-squirrels and marries the daughters; the narrative then identifies the marriage with Coyote.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12616-12745 confidence: high

  Duck visits the Coyote family, marries the two girls, and travels with them; one woman gives birth to a girl. Coyote later comes on crutches, calls the child his granddaughter, plays with her, secretly injures her, and the child cries continually.

  Coyote's hidden offense against the child is identified as one of his tricks, and Hummingbird's cure exposes and punishes him.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12889-13010 confidence: medium

  Dzo'avits approaches Weasel's lodge, leaves a sagebrush-bark bag containing the dead Weasel's flesh outside, enters, sleeps, and asks to feed the crying child; Weasel's wife refuses.

  Weasel and his wife treat Dzo'avits as a guest while deceiving him with refusals, a delayed firewood errand, adulterated food, and a roof ambush.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13128-13249 confidence: medium

  Dzo'avits sees Weasel as food, proposes a throat-cutting contest, tells his wife not to watch, reacts when she notices Weasel's obsidian knife, then falls asleep while Weasel places the knife at his throat; Weasel cuts off Dzo'avits' head and kills the woman.

  Weasel and Mosquito, both smaller named animal-person figures, kill Dzo'avits giants in throat-cutting contests, while Weasel also reverses other deadly contests.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13128-13249 confidence: high

  In 'The Weasel Brothers,' Weasel encounters a Dzo'avits, they make a fire, and the giant proposes a wrestling match in which the loser will be thrown into the fire; Weasel wins and kills him with a fire-stick.

  Weasel survives or wins contests designed to kill him—the wrestling-fire match, the cliff trap, and the bear swinging-game—and turns them against the opponents.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13251-13375 confidence: medium

  A Dzo'avits giant stands on a mountain looking down a deep canyon; Weasel strikes him, the giant tries to make Weasel look down and push him over, but Weasel rushes behind him and kills him.

  Weasel strikes and kills a Dzo'avits giant after the giant tries to push him over; the passage also says some Dzo'avits were killed by Weasels.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13251-13375 confidence: medium

  Coyote walks by a river, finds a large white rock of which everyone is afraid, acts disrespectfully toward it, and later sees it moving and rolling after him.

  Coyote acts disrespectfully toward a feared white rock; the rock becomes mobile, pursues him, destroys obstacles, and crushes those who try to help him.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13377-13496 confidence: high

  Coyote asks To'sa-ki'yacatsi for help from a killing rock; To'sa-ki'yacatsi builds a fire, strikes the rock with a bead-covered elbow medicine, shatters it, and is later killed by Coyote, who steals the charm.

  Coyote kills the owner of the bead medicine, steals it, succeeds against one rock, and is then crushed by a larger rock before using it.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13377-13496 confidence: high

  Fox says his beads come from a murmuring rock and warns Coyote to pay it or be caught in a trap; Coyote repeatedly takes beads without paying and is caught.

  Fox says Coyote must pay the rock for beads or it will catch him; Coyote refuses payment, is trapped, and is then pursued by the rock.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13377-13496 confidence: high

  Coyote meets uncle Fox, who warns him about a large bead-bearing rock that opens and closes. Coyote takes beads and is caught; Fox tells the rock to open, and Coyote is freed.

  Fox warns Coyote away from a rock that opens and closes, but Coyote approaches, takes beads, and is caught.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13498-13612 confidence: medium

  Owl feeds Coyote grease from his eyes and some flesh; Coyote later imitates the act for Owl, who refuses the food.

  Coyote is repeatedly fed by brothers-in-law and then attempts to reproduce their acts when they come to eat, often producing refusal or failure.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13498-13612 confidence: high

  Owl feeds Coyote grease from his eyes and some flesh; Coyote later imitates the act for Owl, who refuses the food.

  Coyote repeatedly copies others' food-making methods but produces inferior, rejected, empty, or destructive results.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13498-13612 confidence: high

  Coyote wants all of Deer's flesh, secretly kills Deer at a dance, tells the relatives to throw the corpse into water, and with his son seizes and eats the floating body.

  Coyote wants all of Deer's flesh, secretly kills him during a dance, directs relatives to put the corpse in water, then retrieves and eats it with his son.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13498-13612 confidence: medium

  The fat buffalo offers Porcupine several places to ride; Porcupine refuses back, horns, and nostrils, then crawls into the buffalo's rectum.

  Porcupine enters the fat buffalo's rectum as a means of being carried across water and kills the buffalo while inside.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13614-13715 confidence: medium

  Coyote and Porcupine use a jumping contest over a buffalo skin to determine who skins the animal; after a second trial Coyote wins and sends Porcupine to wash the breasts without eating.

  Coyote proposes a contest over who will skin the buffalo, rejects the first result, wins the second trial, and then controls the butchering.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13614-13715 confidence: medium

  Coyote and Porcupine use a jumping contest over a buffalo skin to determine who skins the animal; after a second trial Coyote wins and sends Porcupine to wash the breasts without eating.

  Porcupine is told not to eat while washing the meat, eats it anyway, and falsely blames the water-bug.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13614-13715 confidence: high

  Skunk asks for one woman and asks how to climb the rock; Eagle tells him to climb head-down and feet-up, then strikes his anus with a red-hot rock, making Skunk fall into the water.

  Eagle tells Skunk to climb with his head down and feet up, then strikes him with a red-hot rock, causing him to fall and lose his anus.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13717-13846 confidence: medium

  Coyote uses a pitch-covered blanket to trap Skunk, pushes him until his anus is filled with pitch, kills him with a club, cuts off the anus, and gives it to the Indians.

  Coyote traps Skunk by deception with pitch, while Skunk later deceives the Indians with visible and hidden holes to regain the anus; Mountain-Lion also defeats Skunk by using his stated fear.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13848-13993 confidence: high

  Fox eats yampas and describes pulling them up with his tail; Coyote tries the method, puts his tail very deep, cannot pull it out, and is pulled underground by the yampas.

  Coyote imitates Fox's tail-in-ground method for gathering yampas or roots and becomes trapped, pulled underground, or killed.

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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: medium

  The boy carries a bird on his head; Coyote lets him down into the buffalo-hole, takes his blanket, clothes, and weapons, marries his wife, and carries the bird; the grandmother helps the boy out, the bird returns to him, and Coyote must give everything back.

  Coyote takes the poor boy's possessions and wife, but the bird on Coyote's head cries and returns to the boy, after which Coyote must restore what he took.

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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

  Coyote finds a sick chief's daughter left alone because she stepped on an elk-horn, cures her with medicine, marries her, rejoins the tribe, proposes a dance, has his wife stolen by another Indian, and declares that people will steal one another's wives hereafter.

  After another Indian steals Coyote's wife during the dance, Coyote states that people will steal one another's wives hereafter, and the narrator says this is why Indians steal wives now.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14132-14246 confidence: medium

  Coyote's party visits Eagle's village and wins contests: Beaver over Duck in a water-game, Weasel over Mole-woman in wrestling, Rat over Floating-ice in eating, and Coyote over a little bird in a race across the mountains and back.

  Coyote's party challenges Eagle's village and wins diving, wrestling, eating, and racing contests through animal or personified champions.

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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 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.

  The White man is identified as a trickster seeking Coyote, but Coyote tricks him out of his possessions and says that he has fooled the White trickster.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14132-14246 confidence: medium

  Buffalo offers Coyote a wife for horns; Coyote kills and eats the woman; Bear pursues Coyote until Coyote dons buffalo horns and pursues Bear.

  Bear pursues Coyote until Coyote puts buffalo horns on his head, after which Coyote pursues Bear.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14248-14390 confidence: high

  Coyote kills and eats a horse obtained by trade, carries a bundle, meets a White trickster asking about moccasins, and kills the White man by inserting an awl into his anus, causing blood to flow.

  Coyote repeatedly acts through deception, sexualized violence, transformation, racing trickery, and theft of trophies.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14766-14903 confidence: medium

  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 disguise themselves as sheep so that the wife will pursue them far across the mountains to Coyote’s people.

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

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

  Coyote takes the boy's side, contributes a wager, celebrates victories, and seizes the Chief's horses after the boy wins.

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• Myths and Traditions of the Crow Indians CONTENTS. / PREFACE . 3 / INTRODUCTION . 7 / OLD-MAN-COYOTE CYCLE . 14; lines 114-161 confidence: low

  The contents excerpt lists PREFACE, INTRODUCTION, and “OLD-MAN-COYOTE CYCLE . 14.”

  The section is titled Old-Man-Coyote Cycle, and contents titles include Old-Man-Coyote trying to fly, appearing as a false suitor, and nearby titles about hoodwinked birds and a bungling host.

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• Myths and Traditions of the Crow Indians CONTENTS. / PREFACE . 3 / INTRODUCTION . 7 / OLD-MAN-COYOTE CYCLE . 14; lines 49-96 confidence: low

  Titles include Old-Man-Coyote’s visit to the Crow Indians, Old-Man-Coyote and the Whirlwind, the Hoodwinked Birds, Old-Man-Coyote and Porcupine, Old-Man-Coyote and Rabbit, Old-Man-Coyote Tries to Fly, and the Bungling Host.

  The title list includes 'The Hoodwinked Birds', 'The Bungling Host', and 'Old-Man-Coyote as the False Suitor' within the Old-Man-Coyote Cycle.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1037-1137 confidence: high

  Old-Man-Coyote fools people with a magical araco'ciru stick and is described as chief of the breechcloth-wearers, a great trickster, and a ruler whose actions the people imitate.

  Old-Man-Coyote is explicitly called a great trickster, chief, and ruler, and human ways are said to follow what he did.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1037-1137 confidence: high

  Hungry Old-Man-Coyote challenges buffalo to a race near a hard-to-see cliff, tells them to close their eyes, they fall over, he feigns injury, and a young buffalo accuses him of killing them and always making mischief.

  Old-Man-Coyote challenges buffalo to a race by a cliff, tells them to shut their eyes, and they fall over while he feigns injury.

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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: medium

  Old-Man-Coyote hits a wolf with a buffalo muscle; the wolf summons other wolves, who seek aid from small animals; Spider makes a web and places a cocoon on Old-Man-Coyote's neck while he is cooking.

  Spider lowers a cocoon onto Old-Man-Coyote's neck while he cooks; he sleeps, and ravens, magpies, and other animals eat the meat and nearly all the robe.

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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

  Old-Man-Coyote takes the paunch with the ants at night, ties it to his necklace, and runs away, but after sleeping he wakes in Cl'rape's shelter; this happens repeatedly.

  Old-Man-Coyote repeatedly carries off the paunch while Cl'rape' sleeps, but each time wakes back in Cl'rape's shelter with the paunch still tied to him.

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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

  Old-Man-Coyote changes deer into people to fight him; he tears open the paunch, the ants become men and kill the deer-people, but he can no longer store the ants in the paunch. They bite him under his blanket, stay in an ant-hill, and return to Cl'rape', who takes them into a bag.

  Old-Man-Coyote tears open the paunch, can no longer put the ants back into it, is bitten when he keeps them under his blanket, and the ants eventually return to Cl'rape'.

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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: medium

  Coyote kills buffalo and has meat; Old-Man-Coyote strikes a wolf and tells him to gather wolves; wolves ask Spider for help; Spider lowers a cocoon onto Old-Man-Coyote's neck; animals eat the meat and almost all of the blanket while he sleeps.

  Spider places a cocoon on Old-Man-Coyote's neck; while he sleeps, ravens, magpies, and other animals eat the meat and leave only a small piece of blanket.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1183-1288 confidence: medium

  Old-Man-Coyote hears drums by a river, finds mice having a Sun dance, asks the chief to enter with his wife, but the mice run away and his head is stuck in a buffalo skull.

  Old-Man-Coyote tries to enter the mice Sun dance; the mice flee and his head becomes stuck in a buffalo skull.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1248-1353 confidence: medium

  Old-Man-Coyote hears drums by a river, finds mice holding a Sun dance, asks the mouse chief to enter with his wife, gets his head stuck in a buffalo skull, and has boys break it off with stones.

  Old-Man-Coyote enters the mice's Sun dance, the mice flee, and his head becomes stuck in a buffalo skull until boys break it off.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1248-1353 confidence: medium

  Old-Man-Coyote and Ci'rape' split up to find food; Ci'rape' sees a little coyote on the ice with fat appearing and trades an ice-game stick for the fat.

  A little coyote produces fat from ice using a round rock; Ci'rape' trades a stick for fat, and Old-Man-Coyote later uses the rock, takes the stick, and is warned not to go beyond four river bends.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1290-1375 confidence: high

  While stuck, Old-Man-Coyote calls all the animals, says he created them, and describes making prairie-chicken and mouse from particular materials.

  Old-Man-Coyote invites animals to food, uses their help to become unstuck, and then kills the fattest animals for eating.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1290-1375 confidence: high

  Old-Man-Coyote is hungry, returns to the ice, goes around four bends while eating, slips, and freezes to the ice.

  The first episode links four bends with Old-Man-Coyote freezing to the ice; the variant includes a warning not to do the act four times and a fourth attempt that ends with him stuck.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1290-1375 confidence: medium

  Ci'rape' eats the remaining food and flees; Old-Man-Coyote tracks him, pins him to the ground with a sharp stick, and builds a fire so wind blows toward him.

  Ci'rape' eats the food, flees, is tracked and pinned by Old-Man-Coyote, and runs away with his guts scattering.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1290-1375 confidence: medium

  In variant 7a, coyotes with rocks tied like bells to their tails make fat come from the ice; Old-Man-Coyote offers his game dart so he can do the same, eats fat, reclaims the dart, and runs off.

  In the variant, Old-Man-Coyote offers his game dart so the coyotes will set him up with the rock-bell fat-getting method, then reclaims the dart and runs off.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1355-1440 confidence: medium

  Old-Man-Coyote repeats the practice at several creeks, is warned not to do it four times, overcomes fear, does it anyway, falls on his rump, and becomes stuck in the ice.

  In the variant, Old-Man-Coyote repeats the fat-producing practice at successive creeks despite being warned not to do it four times, and becomes stuck on the fourth attempt.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1355-1440 confidence: high

  Old-Man-Coyote returns to the ice, eats fat around four bends, slips and freezes stuck to the ice, then calls the animals and says he created them.

  Old-Man-Coyote calls animals to celebrate or eat, uses their help to get free, and kills the fattest animals he can reach.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1355-1440 confidence: high

  Ci'rape' eats the food while Old-Man-Coyote sleeps; Old-Man-Coyote tracks him, pins him with a sharp stick, builds a wind-blown fire toward him, and Ci'rape' runs away scattering his guts; Old-Man-Coyote says he ate his comrade's excrements.

  Ci'rape' eats Old-Man-Coyote's stored food; Old-Man-Coyote retaliates by pinning him with a stick and using fire, after which the episode ends with scatological eating imagery.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1377-1470 confidence: medium

  Animals arrive; Old-Man-Coyote has a young beaver make a green-tree club or drumstick, beats the ice, sings, tells dancers to dive under his anus, and addresses the meadow lark and one-eyed prairie dog.

  Old-Man-Coyote stages a dance, commands animals to pass under his anus, and then kills animals he can.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1377-1470 confidence: medium

  Old-Man-Coyote cooks his kill beneath two creaking dead trees, gets his hand stuck in a crack, asks Cl'rape' not to eat all the food, but Cl'rape' consumes it; the tree later opens and Old-Man-Coyote loses the meal.

  Old-Man-Coyote's hand is caught in a tree crack while Cl'rape' consumes all of the food, leaving Old-Man-Coyote with the loss of a meal.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1442-1535 confidence: high

  A young beaver cuts a green tree into a club or drumstick; Old-Man-Coyote beats the ice, sings, and directs animals to dive under him.

  Old-Man-Coyote manipulates animals through dance and promises, captures food, but is trapped by the tree while Cl'rape' eats all the food, producing the stated loss of a meal.

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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 finds a yellow calf with swollen feet, calls it younger brother, carries it, tires, and refuses the calf’s offer to be killed and eaten because joking-relatives would laugh.

  Old-Man-Coyote’s elder/younger-brother speech with the calf and his reference to joking-relatives are explicitly connected to the practice of the joking-relationship.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1656-1766 confidence: high

  Old-Man-Coyote finds a yellow calf in a buffalo track, calls it younger brother, carries it, and refuses to kill and eat it because joking-relatives would laugh at him.

  Old-Man-Coyote frames the calf as a younger brother and refuses to eat it because joking-relatives would laugh; the narrator directly states this is why the joking-relationship is practiced.

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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: medium

  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.

  Old-Man-Coyote intends the Crow to imitate him, stages an elaborate public display, and the Crow thereafter adopt the kind of dress seen on him.

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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: medium

  An old mouse tells the ghost woman that Old-Man-Coyote made the animals, fools whatever he sees, and roams continually; he tells her not to look for him, she refuses or divorces him and goes home, and the tale says Old-Man-Coyote married her to find out why others had failed.

  The old mouse identifies Old-Man-Coyote as the one who made the animals on earth and as one who fools whatever he sees and roams about.

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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: medium

  Old-Man-Coyote, heavily decorated and intending Crow imitation, enters the Crow camp, controls a horse’s pawing and neighing, carries a coupstick, and attracts attention from people playing games.

  Old-Man-Coyote intends Crow imitation through his display, and the Crow later adopt the dress seen on 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: medium

  An old mouse tells the ghost woman that Old-Man-Coyote made the animals on earth, fools whatever he sees, and roams; she says she did not know this when she married him and refuses or divorces him.

  The old mouse identifies Old-Man-Coyote as one who fools whatever he sees and roams continually, after which the ghost woman rejects or divorces 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: medium

  An old mouse tells the ghost woman that Old-Man-Coyote made the animals on earth, fools whatever he sees, and roams; she says she did not know this when she married him and refuses or divorces him.

  The old mouse says Old-Man-Coyote is the one who made the animals on this earth, in the same speech that calls him a roaming deceiver.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1814-1907 confidence: medium

  The mice clip Old-Man-Coyote’s hair; he rolls in brush until covered with blood, and Mouse Chief says he looks all right.

  Old-Man-Coyote simulates injury and bereavement, uses a mourning claim to summon geese, and kills them until one bird exposes him.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1879-1972 confidence: high

  Old-Man-Coyote is hungry, sees a lake with ducks, geese, and swans, calls Mouse Chief, asks for help getting food, has mice clip his head hair, and rolls in brush until blood-covered.

  Old-Man-Coyote uses a bloodied appearance, crying, and a false story about enemies killing his family to summon birds and kill them.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1879-1972 confidence: medium

  Old-Man-Coyote is hungry, sees a lake with ducks, geese, and swans, calls Mouse Chief, asks for help getting food, has mice clip his head hair, and rolls in brush until blood-covered.

  Mouse Chief and the mice help Old-Man-Coyote by clipping his hair and approving his blood-covered appearance before the deception.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1879-1972 confidence: high

  Old-Man-Coyote, naked with a stick and crying, claims enemies killed his wife and children; he lures geese one by one, kills or injures them, explains one flapping bird as practicing a sham battle, and the birds flee after one identifies him.

  An injured bird identifies Old-Man-Coyote and warns the others that he will destroy them, after which the birds fly away.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1909-1992 confidence: high

  Old-Man-Coyote says he has two knives, keeps a sharp knife, gives Porcupine the blunt knife, and proposes the contest for who opens the buffalo's belly.

  Old-Man-Coyote sets up an unfair buffalo contest but fails to win the buffalo, then is misled by the water shadow and injured by his own attempts to reach Porcupine.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1909-1992 confidence: high

  Old-Man-Coyote and Jack-Rabbit sit together and agree to tell stories, with a sexual act as the penalty if one falls asleep.

  Old-Man-Coyote and Jack-Rabbit make a wager tied to falling asleep; Jack-Rabbit uses descriptions of drowsy places and weather to make Old-Man-Coyote sleep, then escapes.

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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 1974-2057 confidence: high

  Porcupine looks for something sharp to butcher buffalo; Old-Man-Coyote offers two knives, gives him the blunt one, and proposes a contest in which the one who opens the buffalo’s belly gets all of it.

  Old-Man-Coyote tries to advantage himself by giving Porcupine the blunt knife and setting the terms of the contest, but Porcupine wins the buffalo and later controls the meat from above.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1974-2057 confidence: high

  In the next tale, Old-Man-Coyote and Jack-Rabbit sit together, agree to tell stories with a sexual penalty for falling asleep, and Old-Man-Coyote tells four stories while Jack-Rabbit appears asleep but keeps answering.

  Old-Man-Coyote proposes a storytelling contest with a penalty for falling asleep; Jack-Rabbit’s descriptions cause Old-Man-Coyote to stop answering and sleep, after which Rabbit escapes.

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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

  Old-Man-Coyote fails to catch rabbits, soils his blanket, gives it to a big round rock, later retrieves it in cold snowy weather, and the rock accuses him of tricking everybody.

  The rock says Old-Man-Coyote tricks everybody and must pay; he then deceives animals into defending him against the pursuing stone.

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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

  The rock says Old-Man-Coyote tricks everybody and pursues him; he tells bear, buffalo, and elk that the stone insulted them, and each animal attacks the stone and is killed.

  Old-Man-Coyote is explicitly accused of tricking everybody, deceives animals into confronting the stone, passes as a bird among geese and in a camp, and escapes by disruptive bodily and social boundary-crossing.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2094-2191 confidence: high

  The owl visits Old-Man-Coyote; bark is pounded into fine meat and mixed with chokecherries. Old-Man-Coyote's pierced eye falls out and is healed by the owl. The owl's pierced eye gives grease for the meat. The owl leaves food uneaten; Old-Man-Coyote says this was his plan, and the owl later tells his wife Old-Man-Coyote tried to do like himself.

  Old-Man-Coyote attempts to do as the animal providers do, including eye piercing and neck scraping, with comic or harmful results; the owl explicitly says Old-Man-Coyote tried to do like himself.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2094-2191 confidence: high

  The owl visits Old-Man-Coyote; bark is pounded into fine meat and mixed with chokecherries. Old-Man-Coyote's pierced eye falls out and is healed by the owl. The owl's pierced eye gives grease for the meat. The owl leaves food uneaten; Old-Man-Coyote says this was his plan, and the owl later tells his wife Old-Man-Coyote tried to do like himself.

  After the owl leaves food untouched, Old-Man-Coyote says he acted on purpose because he knew the owl would not eat the rest and that his household could eat it.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2159-2256 confidence: medium

  The owl visits Old-Man-Coyote; bark becomes fine meat mixed with chokecherries, Old-Man-Coyote’s pierced eye falls out and is healed by the owl, the owl’s eye provides grease, and Old-Man-Coyote says he acted deliberately so his family could eat the food left by the owl.

  Old-Man-Coyote imitates procedures associated with animal hosts; his eye falls out during the owl episode, his neck bleeds during the elk episode, and he later succeeds in feeding the condor.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2159-2256 confidence: medium

  The owl visits Old-Man-Coyote; bark becomes fine meat mixed with chokecherries, Old-Man-Coyote’s pierced eye falls out and is healed by the owl, the owl’s eye provides grease, and Old-Man-Coyote says he acted deliberately so his family could eat the food left by the owl.

  Old-Man-Coyote tells his wife he deliberately acted so the owl would not eat all the meat, leaving food for Old-Man-Coyote’s household.

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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

  In “Old-Man-Coyote and his Daughters,” Old-Man-Coyote marries a woman; a daughter is born and grows; while sick he tells his wife to marry the daughter to a gray-horse rider with a skull and gives instructions for placing his body on sticks with pemmican.

  Old-Man-Coyote gives instructions before apparent death, rises after being laid out, and appears as the suitor he had described.

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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

  The little boy calls the man brother-in-law, examines his face, says he is his father, and identifies him by a scar among the eyelashes and by the same voice.

  The boy’s recognition leads to exposure; the woman announces that Old-Man-Coyote married his daughter, young men try to kill him, and Far-away First-worker calls the act most wicked.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2307-2398 confidence: medium

  At a dance, a woman wants the man with the smallest male organ; Old-Man-Coyote exchanges organs with a little mouse and is selected.

  Old-Man-Coyote borrows the mouse's small organ, is selected by the woman according to her stated criterion, and later retrieves his own organ after the deception becomes public.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2307-2398 confidence: medium

  Two pretty girls go berrying; Old-Man-Coyote approaches them, wants to do something to them or marry them, is refused, and sees them gathering strawberries in a gravelly river area.

  Old-Man-Coyote hides in a berrying place and presents his organ so that the girls treat it as a sweet large strawberry, then later reveals the deception.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2372-2463 confidence: medium

  At a dance, a young woman says she wishes to marry the young man with the smallest sexual organ; young men display themselves.

  Old-Man-Coyote exchanges organs with a mouse in order to satisfy the young woman’s stated criterion for marriage.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2372-2463 confidence: high

  The woman chooses Old-Man-Coyote; then the mouse is seen dragging Old-Man-Coyote’s large organ, and the onlookers tease the mouse about the mismatch.

  The mouse’s difficulty dragging Old-Man-Coyote’s oversized organ exposes the exchange, and the group mocks the mismatch.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2372-2463 confidence: high

  Old-Man-Coyote hides where the girls are coming and presents a bodily lure that one girl takes for a large strawberry.

  Old-Man-Coyote hides in a berrying place and causes the girls to mistake part of his body for a sweet large strawberry.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2372-2463 confidence: medium

  The girls plan to get even, hide upstream, lie down with dresses removed and noses bleeding, and remain motionless while Old-Man-Coyote scratches and tickles them to test them.

  The girls say they will get even, lie still with bloodied noses, and resist laughing while Old-Man-Coyote tests them.

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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.

  Old-Man-Coyote attempts to possess the girl, who turns into a tree and traps him.

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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: medium

  The boy makes medicine that brings buffalo and elk, including enough elk teeth for a dress; Old-Man-Coyote imitates him but brings only seven buffalo and eight elk, with teeth sufficient only for a wristlet.

  The boy's medicine produces abundant animals and useful signs, while Old-Man-Coyote's imitations produce inferior or foul results.

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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: medium

  The boy makes medicine and brings buffalo and elk to camp, gaining enough elk teeth for his wife's dress. Old-Man-Coyote imitates him but brings only seven buffalo, then eight elk, producing too few teeth for a dress; his imitation of the buffalo-chip sign produces a bad-smelling wolf chip that must be covered.

  Old-Man-Coyote imitates the boy's medicine-making but produces fewer buffalo and elk, insufficient elk teeth, and a bad-smelling wolf chip.

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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: medium

  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.

  Old-Man-Coyote is trapped after an attempted sexual encounter, falsely claims another's deeds as a suitor, and fails when imitating the boy's medicine.

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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.

  Old-Man-Coyote imitates the boy's public swimming transformation but becomes exhausted, endangers his wife, is recognized, mocked, and runs away.

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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 a turnip's second name; it says it is The-one-to-make-the-winds. After he rubs himself with it, his breaking wind grows strong enough to make him jump and then go into the air, where he grabs plants and trees until he ties himself to a birch-like mountain tree and recovers.

  Old-Man-Coyote repeatedly demands second names from a turnip, rose berries, a mouse, and a prairie-chicken; each second name describes the effect that subsequently affects him.

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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 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.

  Old-Man-Coyote changes into a baby, is taken in and raised by beavers, then kills, cooks, and eats two young beavers while the beaver mother is away.

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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

  Old-Man-Coyote’s public swim is announced; he uses a wolfskin and becomes a wolf, tires while swimming, growls at his wife, is exposed, jeered at, and runs away.

  Old-Man-Coyote imitates the previous public swimming transformation but becomes exhausted, threatens his wife, is identified, and is jeered at.

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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 digs up a turnip, demands its second name under threat, learns it is The-one-to-make-the-winds, rubs himself with it, challenges it, and begins breaking wind increasingly loudly.

  After each second name is revealed and Old-Man-Coyote mistreats or challenges the being, an effect matching the name occurs: wind, itching, clipping hair, or fright.

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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: medium

  Old-Man-Coyote digs up a turnip, demands its second name under threat, learns it is The-one-to-make-the-winds, rubs himself with it, challenges it, and begins breaking wind increasingly loudly.

  The turnip’s wind-making name is followed by flatulence that breaks plants and lifts Old-Man-Coyote into the air until he anchors himself to a birch-like tree.

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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 2614-2726 confidence: high

  Old-Man-Coyote lives with wife and mother-in-law; he says his society friends are taking mothers-in-law on a war party; his wife consults her mother while he listens, and the old woman consents.

  Old-Man-Coyote deceives or manipulates his mother-in-law into travel, exposure, and sexual contact; an editorial note emphasizes the Crow mother-in-law taboo.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2679-2791 confidence: high

  Old-Man-Coyote lives with wife and mother-in-law, reports a war-party plan involving mothers-in-law, overhears the old woman's consent, and prepares to depart.

  Old-Man-Coyote constructs a war-party pretext, manipulates a river crossing, stages a supernatural threat, and has intercourse with his mother-in-law; the footnote explicitly notes the Crow mother-in-law taboo.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2679-2791 confidence: medium

  At the empty stopping place Old-Man-Coyote builds fire and shelter, goes upstream, and tells an owl to strike the shelter and say they must sleep together or die.

  Old-Man-Coyote instructs an owl to break sticks, strike the shelter, and threaten death unless the taboo act occurs; the owl performs this in both versions.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 298-379 confidence: high

  The passage cites similar character appellations such as Grandchild and Camp-boy, and compares Hidatsa and Crow trickster names: First-worker, Coyote-chief, and Old-Man-Coyote.

  The passage names multiple Hidatsa and Crow trickster designations and suggests trickster cycles are especially open to incorporating borrowed external elements.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 298-379 confidence: medium

  Mandan examples include the trickster’s flight with geese and buffalo-owning giants; the author notes inadequate Hidatsa trickster data and suggests trickster cycles may borrow elements, with Iktomi comparison cited.

  Maximilian is said to have registered a Mandan tradition of the trickster’s flight with geese.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 363-444 confidence: high

  The author combines Maximilian’s, Wilson’s, and personal Hidatsa notes and reports a close Crow-Hidatsa tale relationship, including Hidatsa heroes, settled-life features, similar names such as Grandchild and Camp-boy, and overlapping trickster designations.

  The passage explicitly discusses Hidatsa and Crow trickster names, the kinship of Crow-Hidatsa trickster cycles, and the possibility that trickster cycles incorporate borrowed material.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 363-444 confidence: medium

  Mandan traditions are described as potentially useful because of association with the Hidatsa, but poorly known; Maximilian’s record of the trickster’s flight with geese and buffalo-owning giants is called suggestive.

  The passage mentions Maximilian’s registration of the trickster’s flight with the geese.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 381-666 confidence: high

  The passage lists four Crow parallels to the Omaha trickster cycle: hoodwinked birds, Rabbit covering the trickster, bungling host, and false suitor.

  The passage explicitly compares Crow trickster-cycle elements with Omaha, Assiniboin, Arapaho, and other neighboring traditions.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 381-666 confidence: high

  The passage qualifies the four parallels, including Dakota similarity for the false suitor, a Fox-Kickapoo category for the bungling host, and separation of the Rabbit episode from the rolling-rock incident.

  The Rabbit episode is named as distinctive and is later identified in combination with the rolling-rock motif in a restricted Crow-Arapaho distribution.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 446-731 confidence: high

  Lowie names four Crow parallels to the Omaha trickster cycle: hoodwinked birds, Rabbit covering the trickster, the bungling host, and the false suitor.

  The passage compares Crow trickster-cycle episodes with Omaha, Assiniboin, Arapaho, Blackfoot, and other neighboring traditions.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 446-731 confidence: high

  Lowie names four Crow parallels to the Omaha trickster cycle: hoodwinked birds, Rabbit covering the trickster, the bungling host, and the false suitor.

  Rabbit covering the trickster is named as a distinctive episode, and the rolling rock combination is described as significant in Crow, Arikara, Arapaho, and Arapaho-Crow comparison.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 446-731 confidence: medium

  Lowie names four Crow parallels to the Omaha trickster cycle: hoodwinked birds, Rabbit covering the trickster, the bungling host, and the false suitor.

  The hoodwinked birds episode is one of four Crow parallels noted for the Omaha trickster cycle.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 446-731 confidence: medium

  Lowie names four Crow parallels to the Omaha trickster cycle: hoodwinked birds, Rabbit covering the trickster, the bungling host, and the false suitor.

  The bungling host story is listed among the four Omaha-Crow trickster parallels.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 446-731 confidence: medium

  Lowie names four Crow parallels to the Omaha trickster cycle: hoodwinked birds, Rabbit covering the trickster, the bungling host, and the false suitor.

  The false suitor motive is listed among Omaha-Crow parallels and described as practically identical with a Dakota version.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 972-1072 confidence: high

  Old-Man-Coyote and the little coyote name each other as brothers, make the earth together, and make animals, people, body parts, rivers, springs, and creeks.

  Old-Man-Coyote creates or organizes earth, waters, animals, humans, food sources, Indian ways, tools, fire, and hunting techniques while also being explicitly called a trickster and deceiving buffalo.

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• Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 972-1072 confidence: high

  Old-Man-Coyote, hungry, asks buffalo to race near a hard-to-see cliff, tells them to shut their eyes at the high place, and they fall; he feigns injury, and a young buffalo accuses him of killing them and being mischievous.

  Old-Man-Coyote proposes a race to buffalo, tells them to close their eyes near a cliff, and they fall while he feigns injury.

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

  Because animals are his joking relatives, the boy is not to fear them; he throws mud at a shaman's wolverene medicine, breaking its ribs, and the wolverene reports that Big-iron has injured it.

  Big-iron injures a medicine wolverene, cures or subdues it through an anus and wind-breaking action, and later revives the shaman with a similar wind-breaking act.

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• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14728-14825 confidence: medium

  Big-iron says he will have fun with his brother Thunder, prepares himself, evades repeated lightning strikes, gestures with a warclub, and the clouds clear.

  Big-iron plays with Thunder’s lightning, controls encounters with water-associated beings, and explicitly says he is going after the big ones to show he is greater than they are.

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• Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14793-14890 confidence: medium

  Big-iron says he will have fun with brother Thunder; he paints himself white, rides a gray horse, avoids lightning, pretends to throw a warclub, and the clouds clear.

  Big-iron deliberately plays with Thunder, avoids lightning, and later the passage says he played with dangerous things such as Thunder, water, and the turtle to show he was greater than the big ones.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12891-12969 confidence: medium

  Cunning-man tells the plain man to keep two tied carrots and, during the camp move, drop and retrieve them behind the handsome man's wife. The handsome man observes and suspects his wife dropped something for the plain man.

  Cunning-man designs the carrot ruse, anticipates the quarrel, uses the resulting injury to influence the woman, and organizes the secret elopement.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12956-13034 confidence: medium

  Cunning-man tells the plain man to keep two tied carrots, follow the handsome man’s wife unnoticed, drop and retrieve the carrots, turn aside, and eat them; the watching husband thinks his wife dropped food for the plain man.

  Cunning-man devises the tied-carrot ruse, correctly anticipates the jealous reaction, and uses the outcome to shift the woman toward the plain man.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12971-13065 confidence: medium

  Cunning-man brings his medicines, lays them on a blanket, tells the young man to bathe, uses incense, and asks him to choose medicine; the young man instead says he wants his comrade to fear him and wants to be the comrade's wife's lover; Cunning-man asks him to get peeled turnips when camp moves.

  Cunning-man instructs staged acts with turnips and a nighttime presence by the woman's tent so the husband will form suspicions about his wife and the young man.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13036-13130 confidence: medium

  Cunning-man says the plan is easy and tells the young man that when camp moves and women dig turnips he should get five or six, peel them, and keep them.

  Cunning-man instructs the young man to use peeled turnips and a nighttime action by the woman’s tent to make the husband suspicious and create an opening for the young man’s aim.

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

  Cunning-man lies on a river bank, sees an enemy above him, tells a story to his wife while holding an arrow as if illustrating it, then suddenly shoots the enemy through the eye; the passage calls him the great storyteller of his time.

  Cunning-man tells a story while handling an arrow, distracting the enemy before shooting him.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13368-13468 confidence: medium

  Cunning-man goes among hungry people, gathers wood, notices an unmarried girl whom others have failed to obtain for their sons, and tells her to carry wood home and return to eat.

  Cunning-man draws an unmarried girl into his tent, seats her on his son's bed, summons old men who block her exit, and the people then say she is married to his son.

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• Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13433-13533 confidence: medium

  A narrative note says this is one of Cunning-man's stories and is considered a baitsitsiwe tale.

  Cunning-man gives prescriptive cleaning advice, and another Cunning-man episode is explicitly said to originate the present custom of keeping a mistress as well as a wife.

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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: medium

  Old-Man-Coyote watches bears burying each other, has himself buried and released by whistling, then buries, covers, fires, and cooks the bears while ignoring their whistling.

  Old-Man-Coyote cooks buried bears, turns food-bodied men into soup, is cheated out of the soup by his comrade, and retaliates physically.

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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: medium

  The grandmother warns about a dangerous comrade with a rawhide jug that boils people; the boy offers birds, takes the jug, uses it on an eagle and then on the woman, and gives it to his grandmother for carrying squashes.

  The boy uses deception to acquire the rawhide jug and turns it on the dangerous woman who owns it.

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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: medium

  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.

  Old-Man-Coyote realizes something is wrong after the encounter, questions the two men, and leaves them for good.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3037-3144 confidence: medium

  The boy goes into woods and a garden, breaks squashes and corn, and the old woman garden owner sees tracks and damage; she leaves a ball, bow, and arrows and then plans to catch him with a corn cake.

  The boy damages the garden, threatens the old woman, then eats food she leaves and follows her to her tipi; the narration says he was trapped or fooled and caught.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3102-3209 confidence: medium

  The boy wanders alone, throws stones at birds, enters a garden, and breaks squashes, corn ears, and leaves.

  The boy behaves destructively in the garden; the old woman devises a trap, calls him grandson, feeds him, and brings him into her lodge.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3248-3344 confidence: high

  In the snake lodge, snakes lie around a fire; one goes underground toward the boy but hits the stone; a storytelling sequence ends with the snakes asleep, the boy cutting off their heads, and one snake escaping underground with a warning.

  The snakes' stories put the boy to sleep; the boy then tells a story that puts the snakes to sleep and kills them.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3752-3847 confidence: high

  The boy tells the snakes to lie in a circle around the fire with their necks on a stick; when they stop answering his story, he cuts off their necks. One snake escapes underground and warns him not to sleep in the daytime.

  The boy tricks the snakes into lying around the fire during a story and then cuts off their necks when they stop answering.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3817-3912 confidence: medium

  Inside the tent, snakes tell the boy to sit in the rear; a snake goes underground to enter his body but hits the flat stone; the boy burns the food containing snakes' teeth, causing them pain.

  The boy neutralizes the snakes by blocking entry with a stone, burning their tooth-laced food, and making them lie around the fire while he tells stories before cutting their necks.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4020-4115 confidence: medium

  Curtain-boy wears rawhide, lends Spring-boy a bow and arrows, and tricks him during a dispute over whose arrow is closest. Spring-boy bites holes in the rawhide; the father throws buffalo guts into the spring, and the water returns to the spring.

  Curtain-boy lets Spring-boy believe he has won the arrow contest, has him lie down to measure, and then jumps on him to begin the capture.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4942-5040 confidence: medium

  The buffalo dies; it is identified as a remaining bad animal; the boys cut through the ribs, bring out the people, and tell their father that nothing can kill them.

  The two boys are described as brothers or companions, always in mischief, doing the opposite of their father's instruction, and separating despite warning.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5007-5105 confidence: medium

  Inside a buffalo that has swallowed many people, the brothers question its organs, set up a Sun dance-like action with sticks, singing, and a knife, cut off its heart and kidneys, kill it, cut through its ribs, and bring out the people inside; the father says the buffalo was bad and the boys answer that nothing can kill them.

  The two boys are repeatedly characterized as mischievous, ignore parental warnings, perform a grotesque head-rattling prank, and state that nothing can kill them.

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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 5408-5507 confidence: medium

  Morningstar calls the animals, says the event must have happened through Old-Man-Coyote because he has power, questions a weak hairless wolf, then asks Old-Man-Coyote, who denies knowing about it.

  Morningstar says the event must have happened through Old-Man-Coyote because he has power, though Old-Man-Coyote denies knowing about it.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5445-5543 confidence: medium

  After the shared smoke, Old-Man-Coyote says the animals were taken away to destroy Yellow-dog but that Yellow-dog will live; he says he will report no snow and plenty of food, and instructs Yellow-dog to use the pipe stem to knock down the storm agent.

  Old-Man-Coyote moves between Yellow-dog and Morningstar, carries heart-fat, gives Morningstar a story about taking it through the smoke hole, and also advises Yellow-dog against Morningstar’s plans.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5510-5608 confidence: high

  Yellow-dog prepares his tipi, wife, cooked buffalo ribs, and a pipe for Old-Man-Coyote; Coyote enters, has sexual access to the wife, eats ribs, and smokes with Yellow-dog.

  Old-Man-Coyote is sent or hired in connection with Yellow-dog’s destruction, but after receiving food, sexual access, and a shared smoke, he tells Yellow-dog how to live.

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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: medium

  Red-hair's brothers pursue the fugitive to an ant-hill with a large hole and a vine; ants, the white-tailed deer woman, and an adviser give misleading reports of a white-tailed deer or eagle passing.

  Pursuers are delayed or diverted by ants, the white-tailed deer woman, and advisers who report misleading animal sightings.

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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: medium

  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 helpers plan to exploit desire, the young man enters Red-hair's guarded space in disguise, kills him, and removes his hair.

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

  The wise understand that the humiliated man can command sky powers for life; informants interpret the fool role as antithesis disguising meaning, comparable to sacred language unintelligible to the uninitiated.

  Heyo'ka is explained as acting contrary to natural ways, sometimes as joker, fool, or clown, with meaning disguised through antithesis.

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

  Riggs states that the nature of the Heyoka is the opposite of nature, with joy expressed by sighs and groans, sorrow and pain by opposite sounds and looks, heat causing shivering, cold causing perspiration, confidence in danger, and fear when safe.

  Riggs describes Heyoka as opposite to nature, with inverted reactions to joy, sorrow, heat, cold, danger, and safety, and with reversed seasonal clothing.

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• The Assiniboine APPENDIX . / ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY.; lines 5652-5715 confidence: medium

  Clownishness in age-societies generally assumes the form of “doing things by contraries”; the Crow Crazy Dogs have this with bravery, while the related Blackfoot Brave Dog union lacks it.

  The passage explicitly identifies clownishness as doing things by contraries and gives examples in dress, speech, and thermal behavior.

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• The Assiniboine APPENDIX . / ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY.; lines 5652-5715 confidence: medium

  The Assiniboine Fools use odd dress and inverted speech and perform ceremonies around a bull and with its meat; Cheyenne Inverted Warriors and Pawnee Saru are described with dauntlessness and backward speech.

  Assiniboine Fools use inverted speech, and Cheyenne Inverted Warriors and the Pawnee Saru organization are said to use backward speech with dauntlessness.

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• The Assiniboine APPENDIX . / ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY.; lines 5652-5715 confidence: medium

  Heyoka dancers claim relationship with Thunder deities, put hands in boiling water, scald themselves, and say the water is cold; their exemplars act contrary to nature in winter and summer clothing behavior.

  Heyoka dancers place hands in boiling water and call it cold, while Thunder exemplars are described as naked in winter and wrapped in buffalo robes in summer yet freezing.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: medium

  The earth is flooded; Sitcon'ski makes Muskrat dive for mud, fashions the earth from it, and makes Muskrat and Beaver change tails.

  The trickster-cycle protagonists shape earth, set winter length, create men and horses, retrieve summer, and decide human mortality.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: medium

  Pktu'mni wants to fly with geese; the birds take him up and drop him in a mud-hole, where he remains stuck for several days.

  The trickster repeatedly wants to fly or travel with geese or Eagle and is dropped, abandoned, or left stuck in mud or swamp.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: medium

  Pkton'mi refuses to give a rock a gift and is captured by it; he promises birds his daughter for help; birds cause wind that shatters the rock; he then says he has no daughter.

  Several abstracts describe the trickster being held fast by a rock and rescued by birds after promises such as a daughter or painted wings.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: high

  Fisher escapes with Sitcon'ski’s meat; Sitcon'ski dives after Fisher’s reflection in water, finds Fisher in a tree, and is killed when Fisher drops a knife into his open mouth.

  Sitcon'ski dives after Fisher’s reflection, and Inktu'mni dives for berries that are only reflections.

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• The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: high

  Sitcon'ski arouses geese’s curiosity, invites them to dance with closed eyes, wrings their necks, cooks them, and loses the food to Fox after a race.

  The trickster invites geese or ducks to dance with closed eyes and kills many of them while they are dancing.

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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 II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 16006-16417 confidence: medium

  The youth addresses the old woman as grandmother, invites her to warm herself, says he will sleep, and then lies watching while pretending to snore.

  The youth pretends to sleep or snore while watching the old woman; when she reaches toward him after preparing medicine, he suddenly seizes her by the wrist.

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• The Assiniboine ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY.; lines 5871-5952 confidence: high

  Assiniboine mythology is described as composite, and the author says the trickster cycle should be considered separately for comparison.

  The passage explicitly organizes the material around the Inkton'mi trickster cycle and describes the retained trickster type of character.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10583-10675 confidence: medium

  Women at a doorway invite visitors in and kill those trying to leave by piercing them with awls kept at their elbows.

  The women kill those who enter and try to leave, but a visitor manipulates their perception with a blanket decoy so that they kill each other.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10677-10757 confidence: medium

  The Southerner cuts off his feet and sharpens his legs; the Northerner sees this, tells a tree of his own age to answer “No” if addressed, and runs away.

  The Northerner instructs a tree to answer “No” in his place and runs away; the later reconciliation explicitly refers to stopping the pranks.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12851-12954 confidence: medium

  In 'Big-Frog,' Big-Frog is described as a crazy old trickster; he hides two sons at a road-parting, kills his son-in-law, pursues a man with the dead man’s headdress, and kills his brother-in-law despite his sister’s plea.

  Big-Frog is explicitly said to play tricks, hides sons at the parting of the roads, kills kin, and brings about conflict between Frog and Buffalo people.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12956-13056 confidence: medium

  In 'The Four Trappers,' the unsuccessful fourth trapper defecates into the others' traps; one trap closes on him, castrates him, and kills him.

  A trapper defecates into others' traps and is castrated and killed; another defecates into a fly nest and is bitten in the rump and scrotum before dying.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12956-13056 confidence: medium

  In 'The Rivals,' two young men desire one girl; the excluded rival throws a nest of biting flies at the lovers, blocks escape, flees, and later both men kill each other.

  A rival excluded from the lodge throws a fly nest at the lovers' genitals, holds the door, and later both rivals kill each other.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 5954-6065 confidence: medium

  The whole earth is covered with snow; supernatural beings call Inktonmi to the sky, ask his help removing the snow, and offer him power to fool people and make anything talk except water; they say an eastern man keeps summer weather.

  Inktonmi is promised power to fool people and make anything talk except water before undertaking the summer theft.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6068-6161 confidence: medium

  Inkton'mi tells Fox how to jump at the bag containing summer; he approaches with Fox behind him, closes the servant's mouth with glue, chokes him, throws him into the fire, and tells Fox to crawl in, snatch the bag, run out, and pass it along.

  Inkton'mi misdirects the servant and owner, uses the fox-skin breechclout to confuse the pursuit, and later feigns exertion and loyalty to the owner.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6068-6161 confidence: medium

  The bag passes from Fox to Wolf, Red-Fox, Coyote, Jack-Rabbit, and Tcedan'. The animals disappear underground where the owner has no power; Tcedan' flies away with the heat and evades wakan birds sent by the owner.

  The animal helpers disappear underground, and the passage states that the owner has no power there.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6264-6372 confidence: high

  Inkton'mi walks beside a big lake, wants to cross but cannot swim, meets a young man in a canoe shooting ducks, offers to paddle, and crosses to the other side where he sees forty lodges and one central lodge.

  Inkton'mi crosses a big lake by canoe to reach a lodge circle whose residents say they do not know men; the same figure is later explicitly called a trickster.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6264-6372 confidence: high

  Inkton'mi asks to leave bodily functions unseen, says he has no wings and cannot escape, runs to the canoe, and escapes while the women pursue and try to swim after him; he tells his companion he found only rocks.

  Inkton'mi tells the women he must urinate and defecate away from view, says he cannot escape, then runs to the canoe while they pursue.

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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 6374-6481 confidence: medium

  By a big lake, Sitcon'ski asks geese to carry him because he wants to fly home; when people identify him and shoot, the geese scatter and drop him into a mud-hole.

  Sitcon'ski wants to fly with geese, is carried upward, recognized by people, shot at, dropped, and lands in a mud-hole.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6374-6481 confidence: medium

  T'ktuhnni sits on a rock after getting out of the mud-hole; the rock asks for a gift, is refused, catches him for four days, and is shattered after birds create wind in return for a promised daughter that he later denies having.

  A rock asks for a gift, is refused, becomes angry, and holds the protagonist; a later rock also seizes him while food distribution is interrupted.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6374-6481 confidence: high

  T'ktuhnni sits on a rock after getting out of the mud-hole; the rock asks for a gift, is refused, catches him for four days, and is shattered after birds create wind in return for a promised daughter that he later denies having.

  The protagonist promises daughters to birds in return for liberation, but after being freed says that he has no daughters.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6374-6481 confidence: high

  Inktu'mni meets Black Bear, builds a sweat-lodge with fire and hot stones, blocks Bear inside, clubs him, skins him, renders grease, asks whiskey-jacks for a pot, cooks the meat, and summons all the animals.

  Inktu'mni uses a sweat-lodge, fire, hot stones, blocked openings, and a club to trap and kill Bear.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6374-6481 confidence: high

  Fisher has taken some of Sitcon'ski's bear meat; Sitcon'ski tracks him to clear water, sees Fisher's image in the water while Fisher is in a tree, and dives after it unsuccessfully.

  Sitcon'ski sees Fisher's image in clear water and dives after it while Fisher is actually in a tree.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high

  Inktu'mni walks by a clear river, sees berries in the water, dives and later uses a bark rope, nearly drowns, then discovers the berries were reflections from above.

  Inktu'mni mistakes reflected berries in clear river water for berries in the water and nearly drowns while trying to obtain them.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high

  Fisher is eating stolen meat; he tells Inktu'mni/Sitcon'ski to close his eyes and open his mouth, gives pieces of bear meat, then drops a knife into his mouth; Inktu'mni dies and awakes after five days.

  Fisher kills Inktu'mni by deception, the hen frightens Sitcon'ski after he claims not to be afraid, and Mink takes the fish from him.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: medium

  Fisher is eating stolen meat; he tells Inktu'mni/Sitcon'ski to close his eyes and open his mouth, gives pieces of bear meat, then drops a knife into his mouth; Inktu'mni dies and awakes after five days.

  Fisher tells Inktu'mni to shut his eyes and open his mouth before dropping a knife, and Sitcon'ski later tells geese to dance with shut eyes before killing them.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high

  Sitcon'ski and Mink discuss killing a fish; Sitcon'ski provokes fish combat by reporting an insult, kills the victor, refuses Mink food, and later Mink takes the unguarded fish into the water.

  Sitcon'ski tells one fish that another fish has reviled him and called him blind, provoking a combat that lets Sitcon'ski obtain the victor.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6596-6687 confidence: high

  Sitcon'ski cooks dead geese. Fox feigns a swollen leg and hobbles with a staff. Sitcon'ski proposes a race around the lake for the geese and ties a large rock to both feet.

  Fox pretends to be injured, Sitcon'ski handicaps himself with rocks for a race around the lake, and Fox uses the race to eat the cooked geese.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6596-6687 confidence: high

  Sitcon'ski cooks dead geese. Fox feigns a swollen leg and hobbles with a staff. Sitcon'ski proposes a race around the lake for the geese and ties a large rock to both feet.

  Fox ties up his leg to mimic swelling and hobbles on a staff before removing the padding and running quickly.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6596-6687 confidence: high

  Inkton'mi mixes tobacco and takes his pipe, proposes a dance, invites Turtle, promises Turtle the dance-right, places Turtle in the center, arranges ducks in four circles, and orders closed eyes under threat of red eyes.

  Inkton'mi arranges the ducks in dance circles, orders them to keep their eyes closed, then kills dancers while singing and circling them.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6689-6753 confidence: high

  Inkton'mi roasts a duck; Coyote arrives pretending lameness and hunger; Inkton'mi tells him to ask at the cut-bank for a bucket and not look at the face of the man who hands it to him.

  Inkton'mi attempts to exhaust Coyote through repeated errands, but Coyote feigns weakness, arranges for the food to be eaten while Inkton'mi is stuck, and declares that he has fooled him.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6755-6844 confidence: high

  Inktu'mni cooks many geese; Fox, knowing him as a trickster, pretends lameness, enters a race for the geese, runs swiftly after crossing the hill, returns first, and eats the geese, leaving bones.

  The passage identifies Inktu'mni as a trickster, but Fox deceives him in the race, eats the wagered geese, and escapes his retaliatory fire.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6755-6844 confidence: high

  Inktu'mni cooks many geese; Fox, knowing him as a trickster, pretends lameness, enters a race for the geese, runs swiftly after crossing the hill, returns first, and eats the geese, leaving bones.

  Fox pretends he cannot walk or run, then runs swiftly once hidden by the hill and eats the geese won in the race.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6755-6844 confidence: high

  Inktu'mni finds and cooks many eggs, tells his buttocks to watch them while he sleeps, and an unnamed man gestures to the buttocks not to warn him, eats the eggs, and leaves the shells.

  Inktu'mni tells his buttocks to watch cooked eggs; the buttocks sees the approaching man but is silently persuaded not to warn him, and the eggs are eaten.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6847-6949 confidence: medium

  Episode 20: Sitcon'ski hears dancing and drumming, finds mice dancing inside a buffalo skull, puts his head in, falls asleep, wakes trapped and unable to see, falls into a river, remains two days, and finally removes the skull.

  Sitcon'ski presses into the mice's skull-dance space and imitates the birds' eye game despite warning; Inkton'mi also seeks to join the boys' eye game.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6952-7070 confidence: high

  Four boys warn Inkton'mi about the eye trick, demonstrate sharpened-leg hunting by cutting off feet, calling animals, finding slain game, returning to life, and tell him the power requires another person to be present.

  Inkton'mi receives powers under warnings and conditions, uses them alone or too often, is rescued, and has the powers removed; the footnote explicitly names trickster unsuccessful imitation.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6952-7070 confidence: high

  Four boys warn Inkton'mi about the eye trick, demonstrate sharpened-leg hunting by cutting off feet, calling animals, finding slain game, returning to life, and tell him the power requires another person to be present.

  Inkton'mi repeatedly throws his eyes despite warnings; the eyes lodge in a tree, causing distress until the boys restore them and remove the power.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6952-7070 confidence: medium

  Angry at Beaver, Sitconski opens her house, defecates there, and takes two young beavers; later Beaver enters the creek water, Sitconski is afraid to drink despite thirst, and he dies of thirst.

  After Sitconski defecates in Beaver's house and steals the young beavers, Beaver enters the water when he approaches; he is afraid to drink and dies of thirst.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7073-7171 confidence: medium

  Beaver comes through ice in spring; Sitcon'ski steals and eats Beaver's son; Beaver blocks him from drinking and bites his face.

  Across episodes, Sitcon'ski steals, challenges, disobeys, taunts, and pursues, and is injured or defeated by Beaver, a rock, marriage conditions, buffalo hunters, and wolverenes.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7173-7287 confidence: medium

  Rabbit and Inktumni agree that the first sleeper will be sexually used by the other; Inktumni sleeps first, Rabbit acts, and small rabbits later emerge from Inktumni when he defecates.

  Rabbit and Inktumni set a rule about the first sleeper; Rabbit acts while Inktumni sleeps, and small rabbits later emerge from Inktumni.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7417-7512 confidence: high

  Sitcon'ski puts on a woman's dress, approaches a girl chopping wood, says he has come to marry her brother, is brought home, sits on the youth's bed, and marries the youth after his reluctant entrance.

  Sitcon'ski crosses household and gender-role boundaries by wearing a woman's dress, marrying the youth, pretending pregnancy, and later explicitly calling the act deception.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7514-7600 confidence: medium

  Sitcon'ski asks Skunk for filth to kill people, gives his wife in exchange, uses the filth on a tree stump, tries to steal Skunk's wife, is killed by her faeces, and wakes up again.

  Sitcon'ski obtains and steals skunk filth, uses it on trees, threatens people, and is killed by faeces while trying to seize Skunk's wife.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7602-7708 confidence: high

  Ten women live in a lodge; Inkton'mi enters, says he has come to save them from sickness and death, and gives instructions for their response to an approaching sign of Disease.

  Inkton'mi claims to save women from Disease, disguises himself so they identify him as Disease, and exploits the deception sexually.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7798-7916 confidence: medium

  Sitcon'ski wants the chief's daughter, finds scraps at an old camp-site, transforms them into clothing and adornments, tracks the people, and is conducted to the chief's lodge.

  Sitcon'ski transforms found fragments into a robe, cloth, skin, and headdress and uses the disguise in a scheme involving the chief's daughter.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7798-7916 confidence: high

  The chief's daughter likes Sitcon'ski in disguise and says she will go with him; after fetching her dress she finds him gone and a weasel-skin legging that turns into excrements; the chief says the camp should move because she is ashamed.

  The chief's daughter agrees to go with Sitcon'ski, but he vanishes and leaves a weasel-skin legging that turns into excrement; the episode ends with her shame.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7798-7916 confidence: high

  Sitcon'ski looks for Stoneys, reaches a river, sees beavers feigning death, carries one, reaches a lake, ties it with his tobacco-pouch, and gathers sticks for spits.

  A beaver pretends to be dead, is taken by Sitcon'ski, escapes with his tobacco-pouch, exposes his plan to roast it, and warns him not to cheat beavers.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8546-8640 confidence: medium

  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 old paddler uses a paddle as a bridge between shore and canoe, then pulls it in to make the youth fall into the canoe and cross from shore to captivity.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9025-9121 confidence: medium

  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.

  The bird-form son-in-law defecates on the hostile father-in-law in both island-return episodes, including once in the eye.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9123-9212 confidence: medium

  The old man and son-in-law travel in winter; their wet moccasins hang over a fire. The son-in-law swaps them, the old man burns his own pair thinking they are the other’s, sends the young man for replacements, and the young man leaves only shavings and returns by a zigzag route over ten days.

  The young men use deception or stratagems: exchanging moccasins, leaving shavings and delaying the trail, hiding food in a pit, and giving a false report about the father’s death.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9214-9309 confidence: medium

  The ogre catches up, makes the boy build a fire, and sets a trial; the boy bathes in mule sweat, passes through fire four times unharmed, then misleads the ogre about the sweat, and the ogre burns up in the fire.

  After the boy survives the fire, he gives the ogre false instructions about the mule’s sweat, and the ogre burns up when he enters the fire.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9488-9575 confidence: medium

  The giant says his spear has killed another man for him, tries to release the captive, considers mauling his head or wrapping him to suffocate him, and is repeatedly talked out of these actions by the captive.

  The captive uses speech and deception to prevent immediate killing, manipulate the giant's actions, and escape.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9577-9662 confidence: medium

  Inkton'mi is summoned as one who seems to know everything; the chief calls him wise and asks him to save the patient. Inkton'mi prescribes placing the patient on his back, pegging his feet, and driving the spear through, with a warning against saying to hit him hard.

  Inkton'mi is called wise, gives dangerous instructions, the patient dies, and Inkton'mi receives a horse and expresses indifference to deaths if he gains a horse.

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• The Omaha Tribe EARTH LODGE-FRAMEWORK AND STRUCTURE / THE OMAHA TETBE / HISTORIC VILLAGES AND PLACES / TRIBES KNOWN TO THE OMAHA; lines 6963-7017 confidence: low

  Monkey, Ishtin/thinke: described as “a mythical, mischievous, capricious being, representing the wind”; its name was transferred to the monkey when the Omaha first saw that animal.

  Ishtin/thinke is described as a mythical, mischievous, capricious being representing the wind, whose mythic acts led to the name being applied to monkeys when the Omaha encountered them.

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• The Omaha Tribe SOCIAL LIFE / SOCIAL LIFE / THE OMAHA TRIBE / SOCIAL LIFE; lines 25278-25378 confidence: medium

  On winter evenings old people told memories, myths, fables, adventures of pygmies and gajazhe, and actual events with gesture, intonation, and sometimes song, while listeners gathered around a blazing fire; gajazhe are little people who lead people astray.

  The gajazhe are described as little people who play about woods and prairies and lead people astray.

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• The Omaha Tribe SOCIAL LIFE / SOCIAL LIFE / THE OMAHA TRIBE / SOCIAL LIFE; lines 25278-25378 confidence: high

  The maternal uncle was privileged; nephews and nieces must not take offense at his jokes, and he entertained with pranks, shadow pictures, improvised dances, and romping with children.

  The maternal uncle is a privileged character whose practical jokes must not offend nephews or nieces, and he performs pranks for amusement.

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• The Omaha Tribe SOCIAL LIFE / SOCIAL LIFE / THE OMAHA TRIBE / SOCIAL LIFE; lines 25278-25378 confidence: high

  Boys carried clubs, went to maternal uncles’ tents, beat the door tent pole, growled like thunder, and in disguised voices requested leggings, moccasins, or another article as Striped Face.

  Masked boys disguise their voices to request gifts from maternal uncles and may make mischief if refused, though the event usually ends pleasantly.

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• The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 32 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 33 / TON'WONGAXEZHINGA (LITTLE VILLAGE MAKER); lines 12113-12249 confidence: low

  Personal-name entries include Monchuwakonda glossed as Bear god, Inshtithi'ke as the name of a mythical mischievous being, and Acexube as derived from paint and sacred.

  A nickname is glossed as the name of a mythical mischievous being.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24421-24474 confidence: low

  The next abstract begins with a village on one side of a stream and ponds with islands to the west, where a strange boy lives wearing a woodpecker-scalp cap, with an otter quiver, black bow, and owl-head leggings that hoot at night.

  The final fragment places a strange boy on islands beyond a stream and ponds, and a woman must brave water-animal dangers to swim toward him.

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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: medium

  In 'Buffalo Wife and the Dispersion of the Buffalo,' a young boy who dislikes women escapes as a blackbird; he and a Buffalo girl who dislikes men hear of each other, meet on a high hill, and the girl later sings by a river bank where Coyote hears and schemes.

  Coyote hears the Buffalo girl singing and schemes to get her, but the intended male partner arrives first.

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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 24852-24938 confidence: medium

  In winter, people tell Coyote tales; a young hunter spares Coyote while hunting and is afterward lucky on hunts.

  In winter, Coyote tales are being told; a hunter encounters Coyote, refrains from shooting him for fear of bad luck, and afterward is lucky on hunts.

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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.

  Crow Feathers, identified as Cheat Coyote and a great thief, becomes jealous of Animal Boy's costume, compels Animal Boy to remain an eagle, and returns to the village wearing the costume.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539; lines 26855-26873 confidence: medium

  Coyote leaves his village to visit another Coyote village; the people are gambling; he announces himself as Dragging-the-Stone and appears dressed like a warrior, frightening them.

  Coyote enters another village under the name Dragging-the-Stone, appears warrior-like, refuses elite invitations, and is feared by the villagers.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539; lines 26855-26873 confidence: medium

  A man gives Coyote a buffalo; Coyote starts to skin it; a giant arrives, claims the buffalo, and orders Coyote and his friends to leave it.

  After Coyote receives a buffalo, a giant claims it, orders him away, blows him away with breath, but then flees when Coyote returns to fight.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539; lines 26855-26873 confidence: high

  At a feast Coyote is given a prominent place, declines ribs, asks for jerked meat and tallow, and asks that a little arbor be built over the fireplace.

  Coyote manipulates the feast setting, tallow, rack, arbor, and fire to burn people, then flees and is killed by them.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I; lines 26876-26944 confidence: high

  Coyote begs squirrels for food; a male squirrel teaches an operation that produces pecans; Coyote's wife repeats it until bleeding occurs, and the squirrels heal him but say he has lost power.

  Coyote repeatedly seeks food by begging, exploiting taught procedures, deceiving Bear, impersonating a medicine-man, and manipulating beavers and humans.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I; lines 26876-26944 confidence: high

  Coyote obtains a medicine-man's song and dance, kills him, dresses in his costume, enters a village, pretends to doctor a sick boy, and kills the boy with a red-hot iron.

  Coyote takes a medicine-man's song, dance, and costume, enters a village as if doctoring, and kills the sick boy.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I; lines 26876-26944 confidence: medium

  Coyote's wife and child are hungry; he makes pipe-sticks and carries them to the beavers' lodge so that beavers become his children; he summons them to a hill for a pipe-stick dance, kills many with a club, and cannot repeat the trick afterward.

  Coyote makes pipe-sticks, the beavers become his children, and he kills many of them after summoning them to a pipe-stick dance.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I; lines 26876-26944 confidence: high

  Coyote asks bears, mountain-lions, and buffalo for help against the pursuing stone, but they say they are powerless; bull bats protect him and break the stone with flatus.

  Bull bats save Coyote by breaking the stone, but after he makes fun of them they restore the stone, which then kills him.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I / ABSTRACTS. 543; lines 26983-27086 confidence: high

  Turtle kills Buffalo from inside, Coyote proposes a contest over the buffalo, Turtle has two eagles carry him and the meat to a Cottonwood nest, and Coyote dives at a fire reflection in water and is caught.

  Across the abstracts, Coyote proposes contests, ritual or dance instruction, threats, and false announcements that serve deception or self-advantage.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I / ABSTRACTS. 543; lines 26983-27086 confidence: high

  Turtle kills Buffalo from inside, Coyote proposes a contest over the buffalo, Turtle has two eagles carry him and the meat to a Cottonwood nest, and Coyote dives at a fire reflection in water and is caught.

  Several targets recognize, resist, or reverse Coyote's plans, and Coyote is caught, mocked, or killed in multiple abstracts.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I / ABSTRACTS. 543; lines 26983-27086 confidence: medium

  Coyote offers to teach Turkey how to make fire for offerings; they face a fireplace and perform scalp-offering movements while Coyote sings, but Turkey becomes suspicious and escapes.

  Coyote offers Turkey instruction in fire offerings and offers dancing Turkeys a better dance; both episodes involve performance directed by Coyote.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 539 / ABSTRACTS. 54I / ABSTRACTS. 543 / ABSTRACTS. 545; lines 27088-27169 confidence: medium

  Coyotes formerly have very long membrums; Chief Coyote uses his to fool women as if it were a snake, has it gnawed apart underground, throws pieces that produce plum trees, grape vines, berry bushes, and nut trees, and is told coyotes will no longer have long membrums.

  Chief Coyote uses his long membrum to deceive women by making it resemble a snake; after the body part is gnawed apart, its pieces produce trees, vines, bushes, and nut trees.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 539 / ABSTRACTS. 54I / ABSTRACTS. 543 / ABSTRACTS. 545; lines 27088-27169 confidence: high

  Turtle, Mosquito, and Cricket go on the war path; Turtle is captured, warns against fire, pretends to fear water, is thrown into water, and says he has fooled the captors.

  Turtle pretends to fear water so captors throw him into it, after which he announces that he fooled them.

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• The Pawnee - Mythology (Part I) BALTIMORE, MD. / CONTENTS / MYTHS. / CONTENTS 3; lines 327-466 confidence: high

  The heading IV. Coyote Tales precedes entries 117-131, including Coyote and the Scalped-Woman, Coyote killing a witch-woman, Coyote marrying his daughter, meeting a wonderful being, trying to fool rain-gods, Coyote-Man and his tricks, pipe sticks, rolling stone, rolling skull, Coyote turning into a buffalo, and stealing Turtle's buffalo.

  The section is labeled Coyote Tales, and titles include Coyote trying to fool rain-gods, Coyote-Man and his tricks, Coyote stealing Turtle's buffalo, and other disruptive or comic-seeming episodes.

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• The Pawnee - Mythology (Part I) BIG TURTLE. 427 / IV. COYOTE TALES. / COYOTE AND THE SCALPED-WOMAN. / COYOTE MARRIES HIS DAUGHTER. 43 1; lines 21175-21222 confidence: high

  Coyote crawls out of the grave and says he must fix himself up to deceive his wife and marry his daughter; he stays near the family's grass-lodge and begins making arrows after camp breaks.

  Coyote plans to deceive his wife and marry his daughter, then disguises himself through status signs and altered appearance to request the daughter.

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• The Pawnee - Mythology (Part I) CONTENTS 3 / PREFACE. / INTRODUCTION. / INTRODUCTION. 9; lines 679-719 confidence: high

  The fourth group contains Coyote tales, not held true but mostly moral; Coyote is a mean trickster and secondary transformer, and the passage reports these may formerly have been called Wolf tales with Wolf as mean trickster.

  Coyote tales are described as not true, nearly all moral, and featuring Coyote as a mean trickster; Wolf may have held the same trickster position in earlier usage.

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• The Pawnee - Mythology (Part I) COYOTE AND THE ROLLING STONE. 447 / COYOTE TURNS INTO A BUFFALO. 449 / COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453; lines 22275-22366 confidence: high

  Coyote hears Turtle singing about a knife for cutting meat; Turtle first denies it, then admits the purpose after Coyote speaks kindly, and they go to the Buffalo.

  Coyote obtains information about Turtle's kill, proposes a rule-based jumping contest, wins it, claims the Buffalo, and Turtle then protects the meat from Coyote's expected cheating.

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• The Pawnee - Mythology (Part I) COYOTE AND THE ROLLING STONE. 447 / COYOTE TURNS INTO A BUFFALO. 449 / COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453; lines 22275-22366 confidence: medium

  Turtle sees a Buffalo herd across the river, asks to be carried across, refuses lean Buffalo, and accepts a fat Buffalo.

  Turtle requests river transport, selects a fat Buffalo, chooses a bodily entry point, and kills the carrier by chewing its entrails from inside.

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• The Pawnee - Mythology (Part I) COYOTE AND THE ROLLING STONE. 447 / COYOTE TURNS INTO A BUFFALO. 449 / COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453; lines 22275-22366 confidence: medium

  Coyote sees the fire's reflection in water, thinks Turtle is there, dives, gets his head caught between two logs, and his children mistake floating excrement for charred coals.

  Coyote mistakes the reflection of Turtle's cooking fire for Turtle cooking in the water, dives after it, and dies when caught between logs.

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• The Pawnee - Mythology (Part I) COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I / COYOTE-MAN AND HIS TRICKS. 443; lines 21781-21865 confidence: high

  Coyote-Man is carried into a lodge, takes his bundle, and tells the people to stand away because he will wash the wounded young man and put medicine on him.

  Coyote-Man presents his actions as washing and applying medicine to a wounded young man, but instead kills, cuts up, cooks, and eats him.

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• The Pawnee - Mythology (Part I) COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I / COYOTE-MAN AND HIS TRICKS. 443; lines 21781-21865 confidence: high

  The Buzzards separate and drop Coyote-Man into a hollow log because they want to kill him; he stays in the log for several days and enlarges its holes.

  Confined in a hollow log, Coyote-Man uses raccoon tails to make women think raccoons are inside, causing them to cut down the log and release him.

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• The Pawnee - Mythology (Part I) COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I / COYOTE-MAN AND HIS TRICKS. 443; lines 21867-21873 confidence: medium

  A baby was "tied to a baby-board standing against a tree"; Coyote-Man "pulled out the baby, cut off its head" and put the head in the cradle.

  The supplied passage label identifies the section as involving Coyote-Man's tricks, and the passage narrates a disruptive violent act by Coyote-Man followed by departure.

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• The Pawnee - Mythology (Part I) COYOTE AND THE SCALPED-WOMAN. / COYOTE MARRIES HIS DAUGHTER. 43 1 / COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433; lines 21275-21381 confidence: high

  Wonderful-Being speaks to Coyote; Coyote pays no attention and begins to jump and sing.

  Coyote and the women use repeated singing, jumping, and rattling pebbles to make Wonderful-Being think he will be killed, causing him to flee.

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• The Pawnee - Mythology (Part I) COYOTE AND THE SCALPED-WOMAN. / COYOTE MARRIES HIS DAUGHTER. 43 1 / COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433; lines 21275-21381 confidence: high

  Coyote says he will not give the promised body parts and takes back his promise; new clouds, thunder, lightning, pouring rain, deep water, and hail follow, and hailstones kill him.

  Coyote retracts the promised offering, a violent storm follows, hail kills him, and people say the gods killed him because he fooled them.

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• The Pawnee - Mythology (Part I) COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459 / COYOTE AND PRAIRIE-CHICKEN. 461 / COYOTE AND THE ROSEBUDS. 463 / COYOTE, THE PLUM TREES, AND THE GRAPE VINES. 465; lines 22934-23024 confidence: high

  Beginning of 'The Skunks and the Beavers': two lodges stand on a prairie; hungry Skunks plan to have their old woman summon a Beaver doctor for a young Skunk who pretends to be sick; the woman sings her request to the Beavers.

  The hungry Skunks feign illness, deceive the Beavers into sending doctors, and kill and eat the doctors.

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• The Pawnee - Mythology (Part I) COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459 / COYOTE AND PRAIRIE-CHICKEN. 461 / COYOTE AND THE ROSEBUDS. 463 / COYOTE, THE PLUM TREES, AND THE GRAPE VINES. 465; lines 22934-23024 confidence: high

  Beginning of 'The Skunks and the Beavers': two lodges stand on a prairie; hungry Skunks plan to have their old woman summon a Beaver doctor for a young Skunk who pretends to be sick; the woman sings her request to the Beavers.

  The young Skunk pretends to be sick, the old Skunk woman summons Beaver doctors, and the attempted treatment exposes the doctors to attack.

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• The Pawnee - Mythology (Part I) COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457 / COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459 / COYOTE AND PRAIRIE-CHICKEN. 461 / COYOTE AND THE ROSEBUDS. 463; lines 22820-22931 confidence: high

  Coyote sings that buffalo have arrived; the people gather and give him buffalo robes and other presents.

  Coyote announces buffalo, receives gifts and the chief's daughter, but finally reveals rosebuds rather than buffalo and is killed.

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• The Pawnee - Mythology (Part I) COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457 / COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459 / COYOTE AND PRAIRIE-CHICKEN. 461 / COYOTE AND THE ROSEBUDS. 463; lines 22820-22931 confidence: high

  Coyote sings that the valley was filled with rosebuds; the people expected him to say buffalo, close around him, catch him, and kill him.

  The people expect buffalo information, hear 'rosebuds,' then close around Coyote, catch him, and kill him.

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• The Pawnee - Mythology (Part I) COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457 / COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459 / COYOTE AND PRAIRIE-CHICKEN. 461 / COYOTE AND THE ROSEBUDS. 463; lines 22820-22931 confidence: medium

  Coyote sees an Artichoke on the ground; the Artichoke repeatedly says, "Bite me," and Coyote threatens to bite it if it says more.

  The Artichoke speaks and provokes Coyote to bite it; after eating it he suffers flatus, defecation, and is washed away.

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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: medium

  Coyote sings that cedar berries will poison Prairie-Chicken and cause stomach pain.

  Coyote uses song to warn Prairie-Chicken of poisoning and bewitching, while Prairie-Chicken rejects the threat and departs.

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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

  Coyote meets a female Rabbit and tries to marry her; she refuses and runs away, then goes to another Coyote and tries to marry him.

  The Rabbit episode ends with Rabbit declaring that rabbit-people and coyote-people will always remain apart; the source note states that the story teaches their difference as animals.

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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: medium

  The Coyote people go on a buffalo hunt, send scouts because no buffalo are visible, and one scout sees rosebuds filling the valley from a high hill before thinking of a scheme.

  A scout sees rosebuds, devises a scheme, asks for compensation before giving news, and the note says the story warns against fooling people about buffalo and becoming false prophets.

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• The Pawnee - Mythology (Part I) COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I; lines 21686-21762 confidence: high

  Coyote-Man tells Bear he is going west, asks Bear's destination, then circles through timber to a creek and applies mud and white clay so his lips look chapped.

  Coyote-Man creates the appearance of chapped lips, asks Bear for grease, and turns Bear's permission to cut tallow into an opportunity to kill him.

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• The Pawnee - Mythology (Part I) COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I; lines 21686-21762 confidence: medium

  A tree squeaks above Coyote-Man. He threatens it, climbs, sees two trees rubbing, puts his hands there, and the trees move and catch his hand.

  Coyote-Man threatens the squeaking source in the tree, climbs to confront it, and is caught by the moving trees.

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• The Pawnee - Mythology (Part I) COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I; lines 21686-21762 confidence: high

  Coyote-Man, trapped in the tree, calls to a drove of Coyotes not to come because he has cooked meat. They come, eat all the meat, leave, and after the trees release him he licks the remaining grease.

  While trapped, Coyote-Man calls to Coyotes by saying they must not come because he has cooked meat; they come and eat it all.

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• The Pawnee - Mythology (Part I) COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I; lines 21764-21778 confidence: high

  The man sings and dances; Coyote-Man asks him to sing again and dances with him, continuing until he learns both the dance and song.

  Coyote-Man repeatedly asks for the song and dance until he learns them, then performs them himself near the village.

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• The Pawnee - Mythology (Part I) COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I; lines 21764-21778 confidence: high

  "When Coyote-Man thought he knew all the songs he took a club, hit the man on the head, and killed him."

  Coyote-Man kills the man, puts on his clothing, and proceeds toward the village while performing the learned medicine-man's song and dance.

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• The Pawnee - Mythology (Part I) COYOTE AND PRAIRIE-CHICKEN. 461 / COYOTE AND THE ROSEBUDS. 463 / COYOTE, THE PLUM TREES, AND THE GRAPE VINES. 465 / THE SKUNKS AND THE BEAVERS. 467; lines 23026-23080 confidence: medium

  Coyote says he watched Bear so no one else would eat him, asks Wild-Cat to take meat and leave the rest, receives the Bear, brings the meat to his young ones, and tells them he killed Bear and is a great warrior.

  Coyote claims he killed Bear and calls himself a great warrior, but flees when an old Bear appears and dies from running.

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• The Pawnee - Mythology (Part I) COYOTE MARRIES HIS DAUGHTER. 43 1 / COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435; lines 21384-21505 confidence: high

  The visiting Coyote sees Coyote-men playing gambling sticks, thinks they will kill him if he enters, and plans to make them afraid of him.

  The visiting Coyote fears being killed in another village, announces himself as Dragging-the-Stone, and the villagers become afraid of him.

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• The Pawnee - Mythology (Part I) COYOTE MARRIES HIS DAUGHTER. 43 1 / COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435; lines 21507-21587 confidence: medium

  A body part of the horse enters Dragging-the-Stone; he identifies it as the horse's penis and kills the horse with bow and arrows. The horse is Old-Woman-Coyote's property and is linked to her desire to be with men.

  Old-Woman-Coyote's horse sexually assaults Dragging-the-Stone, and the passage links the horse to Old-Woman-Coyote's relations with men; Dragging-the-Stone kills it.

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• The Pawnee - Mythology (Part I) COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457 / COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459; lines 22592-22703 confidence: high

  Coyote tells the young Turkeys to enter a sack so he can roll them down the hill; after they are rolled, they laugh and the older Turkeys decide to try it.

  Coyote presents the sack-rolling as enjoyable play, then traps the older Turkeys and carries them home while declaring himself a cheat.

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• The Pawnee - Mythology (Part I) COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457 / COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459; lines 22592-22703 confidence: high

  Coyote meets Prairie-Chicken while looking for food and proposes a fright contest; the narration says Prairie-Chicken does not suspect Coyote is planning to kill and eat him.

  Coyote intends to kill and eat Prairie-Chicken, but Prairie-Chicken's fright tactic causes Coyote to fall to his death.

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• The Pawnee - Mythology (Part I) COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439; lines 21590-21669 confidence: high

  Dragging-the-Stone requests dried buffalo meat and buffalo tallow, instructs the people to build a framework over a fire for cooking the tallow, and thinks about escaping because he fears they will kill him.

  Dragging-the-Stone uses the cooking of tallow to burn the people and escape, but is caught and killed; the saying explicitly says the coyote tried to fool the people and was found out.

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• The Pawnee - Mythology (Part I) COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439; lines 21590-21669 confidence: high

  A male squirrel calls Coyote-Man tricky, allows him to cut off one testis, and pecans fall. The squirrel says Coyote-Man may eat the nuts and later says he can perform the trick three or four times a day but no more.

  Coyote-Man learns a pecan-producing trick after being told not to use it more than three or four times a day; he tries a fifth time, bleeds, is healed, and loses the power.

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• The Pawnee - Mythology (Part I) COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439; lines 21590-21669 confidence: high

  A note says the story is told to children so they may be on the lookout for tricky men and those who bother children.

  The source note says the story is told to children so they will watch out for tricky men and those bothering children.

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• The Pawnee - Mythology (Part I) COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433 / COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439; lines 21671-21683 confidence: medium

  The children eat but remain unsatisfied; after repeated attempts, the fifth cutting produces blood instead of oil.

  After several attempts to feed the children, the fifth cutting produces blood instead of oil, and Coyote-Man later says he made a mistake.

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• The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 449 / COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455; lines 22368-22478 confidence: high

  Coyote sings that his wonderful bow overturned timber and killed hills and waters; Bear sees downed trees, level-looking prairie, and fog hiding the sun, and interprets these as proof of Coyote’s power.

  Coyote uses songs about his bow’s powers while Bear reads natural conditions as proof; Bear later exposes the bluff at the fire.

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• The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 449 / COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455; lines 22368-22478 confidence: medium

  Coyote goes into thick timber and a cedar grove with a dirty willow bow that would break easily; Bear asks to see it, pulls the string, and breaks it.

  After Bear breaks a weak bow, Coyote invokes Father Sun and causes Bear to provide better bows, then flees with the fine plum-tree bow.

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• The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 449 / COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455; lines 22368-22478 confidence: high

  Coyote meets Turkey and says he wants to teach him how to make fires and offerings to the gods in the heavens; the narration says Coyote is actually planning to kill Turkey and eat him.

  Coyote presents himself as a teacher of offering fires for heavenly gods while the narration says he intends to kill and eat Turkey.

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• The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457; lines 22481-22589 confidence: high

  Coyote and Turkey face the fire, hold sticks, move their bodies, and act "in imitation of the old priests they had seen making fire for the sacrifices of scalps."

  Coyote frames dangerous action as ceremony or song instruction, placing Turkey or Turkeys in vulnerable positions before attempting or carrying out an attack.

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• The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457; lines 22481-22589 confidence: high

  Turkey suspects Coyote is getting ready to kill him and runs to the timber; Coyote laments not killing him and says his children now have nothing to eat, but Turkey does not return.

  Turkey notices danger while Coyote is preparing to kill him and escapes; Coyote's speech confirms his frustrated intention to obtain food.

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• The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457; lines 22481-22589 confidence: medium

  Coyote and Turkey face the fire, hold sticks, move their bodies, and act "in imitation of the old priests they had seen making fire for the sacrifices of scalps."

  The movements around the fire are explicitly described as imitating old priests who made fire for sacrifices of scalps, but Coyote uses the imitation for predatory deception.

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• The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457; lines 22481-22589 confidence: high

  Coyote takes the two Turkeys home and tells his children to pluck, cut, pot, and cook the meat while he says he will invite chiefs to eat with him.

  Coyote pretends to entertain guests, creates the impression of many people in the tipi, and eats all the Turkey meat himself, leaving his family only bones.

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• The Pawnee - Mythology (Part I) COYOTE TURNS INTO A BUFFALO. 4SI / COYOTE STEALS TURTLE S BUFFALO. 453 / COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457; lines 22481-22589 confidence: low

  Coyote sees many Turkeys sliding down a hill, gets a sack, asks them to tie him in it, and is rolled downhill; at the foot of the hill they untie him.

  Coyote proposes a new activity to Turkeys, enters a sack, and has them roll him down a hill.

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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: medium

  “instead of Coyote-Man burning up he jumped over into the timber and turned into a hairy man” and was not to associate with the people anymore.

  The titled Coyote-Man figure survives the fire, changes form, and is thereafter not to associate with the people.

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• The Pawnee - Mythology (Part I) COYOTE-MAN AND HIS TRICKS. 443 / COYOTE-MAN AND HIS TRICKS. 445 / I2S. COYOTE TAKES THE PIPE-STICKS TO THE BEAVERS.' / COYOTE AND THE ROLLING STONE. 447; lines 21976-22077 confidence: high

  Coyote asks the Bull-Bats for shelter from someone pursuing him; they hide him in their lodge. The rolling stone arrives, asks where he is, becomes angry, and the Bull-Bats break it apart by expelling flatus on it.

  The Bull-Bats first protect Coyote from the stone, but after he mocks them they reassemble the stone and send it to kill him.

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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

  The note says the story teaches children that power received from animals must be kept to oneself and not given to someone else, or the power will go away.

  Coyote-Buffalo tries to give his Buffalo power to another Coyote and immediately becomes Coyote again; the note states that trying to give animal power to someone else causes the power to go away.

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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: medium

  A starving Coyote meets a grazing Buffalo bull, asks for help, and Buffalo says he knows Coyote is tricky and may do wrong and be killed.

  Buffalo warns that Coyote is tricky and may do wrong; Coyote later attempts the forbidden or improper transfer and loses his form.

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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

  The Buffalo predicts twenty running Buffalo, nineteen cows and one bull; the bull will invite Coyote-Buffalo to receive smoke where the people are, but Coyote-Buffalo is warned not to join him and says he will obey.

  Coyote-Buffalo is explicitly warned not to listen to or go with the bull, promises to obey, and then accepts the bull's invitation.

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• The Pawnee - Mythology (Part I) COYOTE-MAN AND HIS TRICKS. 44I / COYOTE-MAN AND HIS TRICKS. 443 / COYOTE-MAN AND HIS TRICKS. 445 / I2S. COYOTE TAKES THE PIPE-STICKS TO THE BEAVERS.'; lines 21886-21973 confidence: high

  Coyote makes pipe-sticks, enters the Beavers' lodge, and sings: "The Beaver who swims with a stick / Is my child, my son"; the song also mentions a club at his belt.

  Coyote uses pipe-sticks, a song, and claims that the Beavers are children of his people in order to draw them from the creek toward the hill, where he attacks them.

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• The Pawnee - Mythology (Part I) COYOTE-MAN AND HIS TRICKS. 44I / COYOTE-MAN AND HIS TRICKS. 443 / COYOTE-MAN AND HIS TRICKS. 445 / I2S. COYOTE TAKES THE PIPE-STICKS TO THE BEAVERS.'; lines 21886-21973 confidence: high

  The note says the story was told so people might be careful in receiving the Pipe-stick ceremony from unknown people.

  The note explicitly says the story is told so people will be careful in receiving the Pipe-stick ceremony from unknown people.

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• The Pawnee - Mythology (Part I) COYOTE-MAN AND HIS TRICKS. 44I / COYOTE-MAN AND HIS TRICKS. 443 / COYOTE-MAN AND HIS TRICKS. 445 / I2S. COYOTE TAKES THE PIPE-STICKS TO THE BEAVERS.'; lines 21886-21973 confidence: medium

  Coyote lives with his wife and many children; the children become hungry, and he goes toward the creek where many Beavers are along the stream banks.

  Both supplied story openings present Coyote as hungry or responding to hungry children before he initiates deception, gift exchange, or pursuit of food.

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• The Pawnee - Mythology (Part I) COYOTE, THE PLUM TREES, AND THE GRAPE VINES. 465 / THE SKUNKS AND THE BEAVERS. 467 / US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469; lines 23139-23239 confidence: high

  The three enter a lodge and try to kill the people inside; Turtle is caught, Cricket hides in a hole, Mosquito lands in fire, and Turtle manipulates the people's choice between fire and water.

  Turtle claims to fear water so that opponents throw him into it; he then reveals water is his home and that he fooled them.

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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 7847-7903 confidence: low

  Bear-Man goes late in the evening to the place where the boy comes across from the island and begins to dig a hole.

  After preparing the trap, Bear-Man calls the trapped boy his son, asks for his clothes first, and offers to pull him out for an expected reward from the chief.

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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) HANDSOME-BOY. 423 / BIG TURTLE. 427 / IV. COYOTE TALES. / COYOTE AND THE SCALPED-WOMAN.; lines 21059-21172 confidence: high

  Coyote is said to wonder how to have connection with Scalped-Woman; after speaking about a pot and overflowing mush, he says he meant her, and she threatens to kill him and chases him.

  Coyote seeks sexual connection with Scalped-Woman, repeatedly deceives and provokes her, uses the rocky hole episode to have connection, and then leaves after a short cohabitation.

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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

  In “How a Witch-Woman Was Killed by Coyote,” Spider-Woman lives on an island and kills many people; Coyote sees her while in thick timber with young willow trees and considers how to gain her friendship.

  Spider-Woman, said to have killed many people, is brought to fatal exhaustion by Coyote’s obscene moving display, laughter, song, and dance.

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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: medium

  A note says the story was told by Thief, Kitkehahki, and teaches young men that when they marry and have children they should never think of marrying their own daughter because it is very wrong.

  The title “Coyote Marries His Daughter” and the attached note state that the story teaches young men not to marry their own daughter.

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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

  Old Claw-Shield Coyote hears the song, claims it means him, rides his gray horse, asks the girl to come to his tipi, and is ignored; the girl goes on to another village and sings again.

  Coyote tries to claim the girl's song, manipulates his horse with cockle burrs, fails, and leaves angry and embarrassed.

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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

  The birds report the girl's treatment at the tipi. Animals gather. Coyote asks for pine juice to be spread over him, especially at his neck, so it will look as if matter is running from it.

  Coyote has pine juice applied to make his neck appear diseased and then pretends to be sick near the Buffalo.

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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: medium

  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 crosses into Buffalo identity, misunderstands the Buffalo purpose of going for smoke, seeks renewed Buffalo form, and is killed by the Buffalo bull.

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• The Pawnee - Mythology (Part I) IV. COYOTE TALES. / COYOTE AND THE SCALPED-WOMAN. / COYOTE MARRIES HIS DAUGHTER. 43 1 / COYOTE TALES.; lines 21225-21272 confidence: high

  The old woman places heart and tongue before the old man and the girl; he is happy thinking he is married to his daughter, and boys tell their mother he looks like their father.

  Coyote thinks he is married to his own daughter; he is exposed by family members, killed by his wife, and left unburied.

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• The Pawnee - Mythology (Part I) PREFACE. / INTRODUCTION. / INTRODUCTION. 9 / INTRODUCTION. II; lines 722-787 confidence: high

  Wolf is sent by Wolf-Star and attempts to steal people from Lightning; this attempt introduces mortality on earth.

  Wolf is described as a transformer and trickster whose attempted theft of people from Lightning introduces mortality on earth.

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• The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE.; lines 10964-11048 confidence: medium

  In the hills, the man sees Coyote come from a hollow, raises his bow, remembers bad luck in shooting Coyote, and lowers the bow.

  The man refrains from shooting Coyote because it is bad luck, and he later believes his continued success killing game results from that restraint.

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• The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE.; lines 10964-11048 confidence: medium

  The man tells Coyote that people talk about Coyotes during winter and asks him to tell a story because they are alone in the hills.

  The man invokes winter storytelling about Coyotes, asks Coyote for a story, then sings that Coyote has no stories while claiming a story of his own.

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• The Pawnee - Mythology (Part I) THE BUFFALO AND RED-SPIDER-WOMAN S DAUGHTER. 213 / TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE.; lines 10852-10961 confidence: medium

  The calf sings Coyote's names as He-who-Lets-them-Pass-Unharmed and Takes-Pity-upon-the-Weak, and sings its own name as Poor-Pitiful-Calf; Coyote accepts the names and says he feels sorry for the calf.

  The calf sings names presenting Coyote as merciful, passes him, and runs away before Coyote realizes he should have eaten it.

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• The Pawnee - Mythology (Part I) THE BUFFALO AND RED-SPIDER-WOMAN S DAUGHTER. 213 / TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE.; lines 10852-10961 confidence: medium

  In winter Pawnee villages, many lodges contain laughing and singing; women have wood piled in the lodge, and it is time to tell Coyote stories and make children dance while people sing.

  The passage states that in winter, with wood in the lodges, it is time to tell Coyote stories, sing, laugh, and have children dance.

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• The Pawnee - Mythology (Part I) THE GIRL WHO CALLED THE BUFFALO. 229 / TALES OF READY-TO-GIVE. / THE GIRL WHO CALLED THE BUFFALO. 23I / TALES OF READY-TO-GIVE.; lines 11643-11685 confidence: medium

  A bull is about to hook Coyote, but others argue Coyote should be left alone because he appears nearly dead and has matter on both sides of his neck; the bull leaves him alone.

  Coyote appears nearly dead, secretly obtains the ring, passes it onward, enters a hole, and never returns to the village.

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• The Pawnee - Mythology (Part I) THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33; lines 1742-1821 confidence: medium

  Long-Tongue warns the girl not to run away, leaves, and the girl makes a big fire and begins making tallow; Raven says this is her chance to escape.

  Raven instructs the girl, manipulates the sacred bundle, carries her out of the enclosed lodge, and later guides her from overhead.

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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

  The Kitkehahki have many bundles and know stone powers and a talking stone god; a Chaui young man disappears and returns wonderful; Crow-Feathers/Cheat-Coyote is described as a thief.

  Crow-Feathers, also called Cheat-Coyote, wants Animal-Boy's clothing, dares him into transformation, and steals the leggings and moccasins.

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• The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 251 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 253 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255; lines 12772-12841 confidence: medium

  Several days later the chief's son arranges another meeting, gives the poor boy his leggings, robe, and wampum beads, and tells him to whisper, lie with the girl, reveal himself, and travel south.

  The poor boy wears the chief's son's clothing and wampum beads so the girl will mistake him for the chief's son; the plan is explicitly described afterward as deception.

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• The Pawnee - Mythology (Part I) THE POOR BOY WHO WANTED TO GET MARRIED. 211 / THE BUFFALO AND RED-SPIDER-WOMAN S DAUGHTER. 213 / TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215; lines 10746-10849 confidence: low

  Coyote, very thin from hunger, follows many buffalo tracks, sings about the buffalo path, hears buffalo hoofbeats, and sees a young calf.

  Coyote, thin from hunger, follows buffalo tracks, plans to kill a calf, and then shifts to kin-address when the calf arrives.

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• The Pawnee - Mythology (Part I) THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225 / HOW THE CANNIBAL WITCH-WOMAN WAS OVERCOME. 227 / THE GIRL WHO CALLED THE BUFFALO. 229 / TALES OF READY-TO-GIVE.; lines 11545-11590 confidence: medium

  Hoof-Shield feeds people, then a friend with starving children begs to accompany him; on the journey the other Coyote smells burnt meat from the distant place they are going.

  Hoof-Shield brings another Coyote to the girl, carries out the swinging plan, then says they have done wrong after the Buffalo run west with the girl and fears her wonderful brothers.

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• The Pawnee - Mythology (Part I) THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5208-5279 confidence: medium

  Men prepare for the hunt and ask relatives for moccasins; in one tipi a woman makes moccasins beside a young boy identified as Coyote, who asks his mother for moccasins so he can join the hunt; she doubts him because he is not yet a man.

  The boy is identified as Coyote, plays with children, asks for moccasins, and wants to go with adult men to hunt buffalo though he is not yet a man.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21630-21706 confidence: medium

  Big-Chief has a lazy or inactive younger brother whom people ridicule; Big-Chief urges him to be more particular and to get acquainted with women; the younger brother dresses carefully and goes to the river where two young women come.

  Lime-Crazy violates social expectations through his conduct with women and remains prejudiced against, yet he survives punishments, returns, and punishes the men who mistreat his sister-in-law.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21785-21877 confidence: high

  In one “Nih’angan loses his Eyes” abstract, Nih’angan learns from a man who throws his eyes into cottonwood tree-tops, is warned not to do it excessively, overuses the trick, cannot recall his eyes, borrows eyes from Mouse and Owl, and his own eyes are seen on cottonwood bark and branches.

  Nih’angan learns the eye-removal trick after being warned not to use it excessively; after repeated use, his eyes fail to return.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21879-21989 confidence: high

  Nih’anqan sees Beaver-Man slide through upright arrows that part; Beaver shows him how and gives bow and arrows. Nih’anqan repeats the feat several times, then becomes stuck on the arrow points; Beaver frees him, sends him home, and takes the bow-case and quiver.

  Nih’anqan obtains Beaver-Man’s method and weapons and succeeds several times with the arrow-parting feat before being caught on the sharp points and rescued.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21879-21989 confidence: medium

  Nih’anqan meets a dwarf making an arrow from a tree, ridicules him, persuades him to shoot, and is struck and driven into the ground by the tree; the dwarf pulls him out.

  Nih’anqan ridicules the dwarf, persuades him to shoot, and is struck into the ground by the tree the dwarf shoots.

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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 21879-21989 confidence: high

  Nih’anqan lures beavers from their dens, kills many with a club, leaves a male and female to return to the dam for increase, roasts the dead beavers, is trapped by cottonwood limbs, loses the meat to Coyote, then burns Coyote’s leg hair and says he will have yellow fur around his legs.

  Nih’anqan persuades beavers to leave dam or water, gets ducks to dance with closed eyes, and has birds and animals leap from a precipice with closed eyes.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21879-21989 confidence: high

  Nih’anqan persuades ducks to dance with closed eyes and kills them; one sees him and survivors flee. Wolves steal his meat. He burns a blind bear in brush, but the wolves devour the bear and run off mocking.

  Ducks, birds, and animals are instructed to dance or leap with closed eyes; one duck only partly closes its eyes, escapes, and announces the killing.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21991-22090 confidence: medium

  Nih’anqan causes elk to run over a precipice; a coyote eats a water paunch, is struck, gathers wolves and coyotes to eat the elk meat, and mice eat Nih’anqan’s hair.

  Nih’anqan deceives elk, misperceives reflections and excrement, sends a detached organ toward women, reclaims a robe from a stone or rock, and is repeatedly injured, pursued, or reversed.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22192-22264 confidence: medium

  A man with wife and daughter plans sexual connection with the daughter, feigns illness, asks to be hung on a tree if he dies, and instructs that the daughter marry whoever comes to them on the way back to the camp-circle.

  The father fakes death, leaves instructions controlling the daughter's marriage, then returns in disguise and marries her.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22192-22264 confidence: medium

  The wooden young man goes wooing, the sisters dislike the women he brings, and Nih'anqan takes the young man's clothing and marries a young woman intended for him.

  Nih'anqan takes the wooden young man's clothing and marries the young woman intended for him.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22267-22355 confidence: high

  Red-Stick-Man climbs a cottonwood tree toward an eagle nest with young; Nih'angan makes the tree stretch upward and smooth below, takes Red-Stick-Man's clothes, and impersonates him at camp; Bear and Panther locate and safely bring Red-Stick-Man down.

  Nih'angan steals Red-Stick-Man's clothes and impersonates him, pretends to be a woman and mother with a rabbit child, and later disguises himself while deceiving the bear-women.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22267-22355 confidence: high

  Nih'angan finds bear-women, sends them to gather plums, kills and cooks their babies, causes them to eat, reveals the act, flees into a hole, emerges and disguises himself, persuades them to enter the hole, kills them with fire at the entrance, hangs the meat, and while he sleeps wolves eat the meat and mice eat his hair.

  Nih'angan kills the bear-women's babies, cooks them, leaves the heads in cradles, and tells the bear-women after they have eaten.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22267-22355 confidence: medium

  Nih'angan finds bear-women, sends them to gather plums, kills and cooks their babies, causes them to eat, reveals the act, flees into a hole, emerges and disguises himself, persuades them to enter the hole, kills them with fire at the entrance, hangs the meat, and while he sleeps wolves eat the meat and mice eat his hair.

  After killing the bear-women and hanging up the meat, Nih'angan sleeps; wolves devour the meat and mice eat off his hair.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22357-22446 confidence: high

  Nih’angan sees plums and a lone tipi near a river, enters, is welcomed by four nursing women, gives them plums, and persuades them to let him watch the children while they pick plums.

  Nih’angan deceives the women into leaving their children, cooks the children, lies about the meat, then later kills and cooks the bear-women.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22357-22446 confidence: medium

  Nih’angan cuts his robe edge to allay suspicion, runs away, announces that he cooked the children, and the grieving women, identified as female bears, chase him through wished-for tunnels.

  During the bear-women’s chase, Nih’angan wishes for tunnels, passes through them, and then seals one behind him.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22357-22446 confidence: high

  After the third tunnel, Nih’angan seals the end, disguises himself with mud over one eye as One-Eyed Sioux, deceives the bear-women, fills the tunnel with smoke until they smother, and cooks them.

  Nih’angan changes his appearance by placing mud over one eye and calls himself One-Eyed Sioux to deceive the bear-women.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22357-22446 confidence: high

  In abstract 52, mice hold a Sun Dance in an elk skull; Nih’angan gets his head stuck, wanders to a river, floats downstream, and women break the skull and release him.

  Mice hold a Sun Dance inside an elk skull; Nih’angan tries to look or enter and gets his head stuck.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23349-23456 confidence: medium

  A war-party meets a bear; one man feigns death, is handled by the bear, suddenly seizes it, and the bear flees.

  A man pretends to be dead, lets the bear handle him, then suddenly seizes the bear and makes it flee.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23349-23456 confidence: high

  Bear and skunk dispute right of way; skunk tricks bear into looking at his rectum, defecates into bear's eyes, and runs off victorious.

  The skunk tricks the bear into looking at his rectum, defecates into the bear's eyes, and wins the road dispute.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23458-23504 confidence: medium

  In “The Skunk and the Rabbit,” rabbit and skunk meet on a trail, neither yields, and the skunk deceives the rabbit with supposed eye medicine, blinds him, and leaves.

  The skunk and rabbit meet on a trail and neither yields; the skunk uses a claim of eye medicine to blind the rabbit and continue on his way.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23801-23865 confidence: medium

  Split-Rump meets the young woman, claims to be Spitting-Horn-Shell, spits cut-bone shells instead of horn shells, and she goes with him as wife to his mother’s tipi.

  Split-Rump falsely identifies himself as Spitting-Horn-Shell, produces counterfeit shells, and temporarily takes the woman as wife.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23801-23865 confidence: medium

  White Crow is deceived into harboring a little dog, which drives the buffalo out of a hollow mountain so that the buffalo scatter through the world.

  White Crow is deceived into harboring a little dog, and the dog releases the buffalo from the hollow mountain.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24380-24448 confidence: medium

  Found-in-Grass gets a bow and arrows from the old woman, is ridiculed, kills the kit-fox, and Crow claims the kill and marries the older daughter.

  Crow claims to have killed the kit-fox after Found-in-Grass killed it and gains the older daughter as wife.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11606-11687 confidence: medium

  The boy “carried the bowl back to the tipi slyly,” returned to his “nephews,” played with them, and led them back to the shelter.

  The boy acts slyly, manages the household’s perception of him, secretly takes the kettle, and moves between the tipi/home and the shelter.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 11945-12035 confidence: medium

  In “The Bear and the Old Men,” a bear takes a burning stick from the fire, burns each of two sleeping old men, causes them to blame and fight each other with stone mauls, and leaves laughing.

  A bear secretly burns two old men with a firebrand, causing them to blame each other and fight while the bear laughs.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12037-12136 confidence: high

  In “The Deceived Bear,” a war party prepares to ambush a bear; one man covers himself with mud and lies still. The bear examines him for signs of life, but the man suddenly seizes the bear and the bear flees while defecating.

  A man covers himself with mud, lies motionless, and survives the bear’s examination until he can seize it and make it flee.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12037-12136 confidence: high

  In “The Bear and the Skunk,” Bear and Skunk quarrel over ownership of a road. Bear boasts of strength; Skunk says he has one vital spot and persuades Bear to inspect it closely from behind.

  Skunk falsely identifies a vulnerable place and induces Bear to look closely, enabling Skunk’s attack.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12037-12136 confidence: high

  In “The Bear and the Skunk,” Bear and Skunk quarrel over ownership of a road. Bear boasts of strength; Skunk says he has one vital spot and persuades Bear to inspect it closely from behind.

  Bear boasts of power and size, but Skunk, the smaller animal, wins the road by deception.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12500-12585 confidence: medium

  Rabbit and skunk each refuses to step aside; skunk boasts of good small eyes and says he can see under the ground.

  Rabbit and skunk dispute passage; skunk lures rabbit close and uses his discharge to overpower him.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14207-14304 confidence: medium

  Split-Rump, a little bird, hears the girl is coming to marry Spitting-Horn-Shell, meets her, claims that identity, spits out cut-bone shells when asked for horn-shells, and takes her to his parents as wife.

  Split-Rump claims to be the desired Spitting-Horn-Shell despite the woman’s objection that his appearance differs, then takes her as wife.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14392-14477 confidence: medium

  The people try to catch the white crow using arrow-bearing animals; after failed attempts with rabbit, antelope, elk, and white elk, a buffalo cow gives a straight-and-zigzag arrow description, seizes him, and the people blacken him with tent smoke before releasing him and following him to his tent.

  The people set up successive arrow-bearing animals, and the buffalo cow captures the white crow after giving the arrow description he accepts.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: medium

  The Sun and Moon debate whether to take wives from human beings on earth or animals in the water. The Sun says he had been jesting and misleading the Moon, and the Moon proposes that they exchange choices.

  The frog uses charcoal during the chewing contest, and the black saliva reveals her deceit; the broader episode also includes the Sun's earlier claim that he tried to mislead the Moon.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: medium

  Women collecting wood find and chase a porcupine; it runs up a cottonwood, and one woman climbs after it while others watch.

  The porcupine leads the woman up the tree and into the sky, and the embedded version says she was ignorant of being deceived.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17652-17740 confidence: medium

  The husband warns her not to pay attention to anybody or any outside voice. After he leaves, the voice calls at the door; she uses an awl to make a hole in the tipi and looks out. The stranger enters, sits behind the center, and is described as tangled-haired and fierce.

  A strange voice remains outside until the wife opens the tipi covering; the stranger then enters and causes lethal disruption inside the domestic space.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17826-17900 confidence: medium

  The father warns the boys to keep away from a big hill close to the river because a fierce animal lives there; the boys go and find a big iron-covered buffalo bull preparing to charge.

  The father repeatedly warns the boys not to go to dangerous places, but they go anyway and confront the beings there.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17973-18054 confidence: medium

  Crow-Woman warns her sister against Found-in-Grass, secretly pours water on the bedding on successive mornings, accuses the husband of urination, and is said to malign him to break the marriage.

  Crow-Woman’s earlier deception with water is followed by Found-in-Grass secretly piercing the blood bag that she insists on carrying, causing public embarrassment and mockery.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18964-19041 confidence: medium

  The father warns the boys that a dangerous being lives in the big grove of timber and tells them not to go there; the boys go to the grove, find a lone smoked tipi, are invited in as grandchildren, and enter.

  The father forbids the boys to go to the grove, but they gradually make their way there and enter the lone tipi of the dangerous being.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19498-19570 confidence: low

  Tangled-hair comes to the woman; she does not look at first. On the fourth occasion she makes a hole with an awl in the tent wall left of the door and looks out; he notices, turns back, enters, and asks for food.

  The wife pierces the tent wall with an awl to look out, and Tangled-hair turns back and enters after being seen.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6250-6344 confidence: medium

  Nih’ancan visits his friend; the friend sharpens his leg, calls and drives buffalo, kills four by kicking them, skins them, brings in meat, and is invited to Nih’ancan’s tent.

  Nih’ancan imitates the friend’s buffalo-hunting and ice-diving actions but is dragged by a buffalo and later injured on the ice.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6594-6671 confidence: medium

  The host removes brain matter, converts it into tallow, leaves some, and has his wife mix it with dry meat into pemmican for the visitor while Nih’anqan watches.

  Nih’anqan watches the host, claims similar tricks or power, tries to imitate the axe procedure, and kills his wife because he has not followed the exact method.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7246-7336 confidence: medium

  The cannibals demand Sleepy-Young-Man for a feast; the woman swings him against the door, which rebounds, and the sharp door cuts off the cannibals’ heads as they put them in.

  The cannibals are induced to put their heads through the door, and the sharp springing door cuts their heads off.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9751-9829 confidence: medium

  The young man travels toward the camp-circle, reaches a divide, sees a creek with timber and smoky atmosphere, reaches a well-tanned tipi standing alone, and is called over by an old woman who calls him grandchild and invites him to rest.

  The old woman at an isolated tipi along the route calls the travelers grandchild, offers rest, asks for help, and uses that request to kill them with a hidden spike.

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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 explicitly says he will play a trick on the old woman, and the group later deceives her by sending her to dig willow potatoes while they burn her bag.

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• Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 155-458 confidence: low

  Entries 16-35 list Nih’an9an variant titles involving lost eyes, magic arrows, Coyote, deer women, a beaver feast stolen by Coyote, beavers, dancing ducks, elks, phallus-related Latin titles, and pursuit by a rolling stone or rolling skull.

  Nih’an9an titles include Coyote, bodily and sexualized title elements, disguise as a woman, in-law and daughter relations, usurping a father’s place, and imitation episodes.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1753-1839 confidence: medium

  A young man formerly dreadful but now attractive repeatedly meets women at the spring and entices them into the brush; people are troubled, but because he is Big-Chief’s brother they do not disturb him.

  The young man is described as cunning and attractive, repeatedly transgressing social and marital boundaries by enticing women and becoming a nuisance to the tribe.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1992-2088 confidence: medium

  In a large camp, a chief's younger brother is unkempt until admonished; after grooming himself, he stands by the river paths where women pass, seizes women including married women, and his relatives pay horses and valuables.

  The younger brother seizes women at the river paths, including married women, and his relatives must pay horses and valuables.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3124-3217 confidence: medium

  No. 17 opening: Nih’angan sees a man before an elm whose eyes move between tree and head when he utters a formula; Nih’angan asks to learn it; the man calls it play, teaches him the word, warns him to use it only four times before a hill, and loosens his eyes.

  Nih’angan is warned to use the eye practice only four times before reaching a hill, but he tries again and loses his eyes.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3298-3398 confidence: high

  In the tale titled 'Nih'angan and Coyote,' Nih'anqan meets Coyote, says it angers him to hear that Coyote is cunning, and insists on a contest to find who is smartest while Coyote calls him tricky and refuses.

  Nih'anqan and Coyote discuss a contest to see who is smartest, with each trying to fool the other.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3298-3398 confidence: medium

  Coyote decides to trap Nih'anqan, becomes a woman sitting with a robe, and tells Nih'anqan that her mother sent her to him as a sister; Nih'anqan says she is instead his brother-in-law and not related to him.

  Coyote becomes a woman claiming kinship; Nih'anqan is deceived and attempts intercourse before Coyote reveals himself and escapes.

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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 attempts deceptive acts, while Coyote recognizes or reverses them and later steals the roasted food.

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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 3400-3504 confidence: high

  Nih’ancan comes to lakes with many beavers and tells them of other lakes with cottonwoods, willows, deep green water, and better food, offering to lead them there.

  Nih’ancan tricks and kills beavers, roasts them, becomes trapped in tree limbs, and Coyote digs out and eats all the meat.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3506-3593 confidence: high

  Nih'anqan reaches a beaver dam by a nearly dry stream, calls the beavers out, and describes a better stream over the hill with cottonwoods, willows, and other trees good to eat.

  Nih'anqan promises the beavers a better place with water and edible trees, then attacks the herd and takes meat.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3506-3593 confidence: high

  In the tale of Nih'ancan and the dancing ducks, ducks ask him to make a dance; he takes a drum, stands in the middle, and tells them to dance around him without opening their eyes until he says to.

  Nih'ancan instructs ducks to dance around him with eyes closed while he drums, then kills them as they pass.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3506-3593 confidence: medium

  Nih'ancan meets a large blind bear; the bear asks for help and says he became blind when, hungry, he put his head into a round hole and a skunk came out and squirted into his eyes.

  The blind bear asks Nih'ancan for help, and Nih'ancan tells him to enter a brush-and-grass pile because of an approaching storm, then covers him.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3595-3669 confidence: high

  Nih’angan meets Coyote at the river, asks him to summon the birds and animals for a dance near a precipice; Coyote howls toward four directions; Nih’angan tells the animals to line up, dance with closed eyes, and leap forward at the fourth song.

  Nih’angan arranges a dance near a precipice, orders the animals to keep their eyes closed and leap, and the episode is explicitly noted as a widespread dancing-bird killing incident.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3595-3669 confidence: high

  Nih’angan prepares the birds and animals for roasting, builds a fire, naps, and Coyote eats the food; Nih’angan wakes, sees Coyote go away lame, and finds bones in the ashes.

  Nih’angan falls asleep after preparing the animals, and Coyote eats the food; the editorial note says the trickster usually loses the meat soon after, often after sleeping.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3595-3669 confidence: medium

  The bear is burned to death; the wolves tear it up, eat it, flee without giving Nih’ancan a share, and taunt him that they have twice stolen his meat.

  The wolves take the bear meat from Nih’ancan and taunt him, while Coyote later steals the roasted food from him.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3671-3757 confidence: high

  Nih’anqan sees many elk, decides to race them, sets a stick near a precipice, and persuades the elk by praising their running.

  Nih’anqan uses praise and a race marker near a cliff to lead the elk into running over the precipice while he swerves aside.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3671-3757 confidence: medium

  The coyote is given a paunch to fetch water from the stream but eats it, returns empty-handed, and claims fish took it; this happens repeatedly and his stomach stretches.

  The coyote eats the paunches he was supposed to use to fetch water and repeatedly blames fish for their disappearance.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3671-3757 confidence: medium

  In the dusty race, Nih’anqan swerves aside at the stick; the elk go over the cliff, fall on rocks, and are killed; Nih’anqan kills any survivors and cuts the meat.

  After Nih’anqan obtains much meat through deception, the revived coyote gathers animals who devour the meat while Nih’anqan sleeps.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3759-3873 confidence: medium

  Nih’ancan asks a little mouse running by the river to carry his male organ across to a woman, mentioning the mouse’s silent footsteps; the mouse says the task is too much but starts across.

  Across the accounts, Nih’ancan sends or directs his organ apart from his body toward a woman, woman-like shell, or chief’s daughter, crossing ordinary bodily and social boundaries.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3875-3959 confidence: medium

  Nih’ancan goes downriver, meets Jack-Rabbit in tall grass, challenges him to stay awake, and both sit watching each other; Jack-Rabbit later wakes while Nih’ancan is asleep and covers him.

  Nih’ancan boasts or taunts, is fooled in the wakefulness contest and by the apparent rabbits, manipulates the robe exchange with the stone, and is then pursued by the animated stone.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3962-4046 confidence: medium

  Nih'anqan rises, thanks Bull-Bat, invites it close for a hug and kiss, then seizes its head, spreads its mouth, and says it will remain so because the stone had been a remedy for bone aches.

  After Bull-Bat rescues him, Nih'anqan pretends to offer affection, then seizes Bull-Bat and permanently spreads its mouth open.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4048-4108 confidence: medium

  Nih’anqan proposes a sleep or wakefulness wager to the rabbit; the rabbit agrees, sleeps with eyes open, and Nih’anqan finally falls asleep.

  Nih’anqan repeatedly acts across social or bodily boundaries: wagering with the rabbit, punishing his own body, reclaiming what he offered to the rock, complaining after being rescued, and ignoring the pemmican’s limits.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4110-4189 confidence: medium

  Nih'ancan wishes for a great fissure; the skull asks for a bridge and threatens him. He lays a stick across, turns it when the skull is midway, and the skull falls as the earth closes over it.

  At the fissure boundary, Nih'ancan appears to assist the skull's crossing but turns the stick bridge so it falls into the crack.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4191-4293 confidence: medium

  "went to her as a woman (changed to a real looking woman by a dress)"

  Nih'ancan assumes female appearance by dress, becomes the young woman's companion, and uses the disguise to isolate her across the river.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4391-4469 confidence: medium

  Section 39 begins: Nih'angan, his wife, and his mother-in-law camp alone; he has his own tipi, performs work for the mother-in-law, and is fond of her at a distance but cannot talk with her.

  Nih'angan is attracted to his mother-in-law, invents or reports a war-path pretext, travels alone with her, claims danger to make her raise her dress, and secretly views her body.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4471-4566 confidence: high

  In the first tale segment, two people erect a shelter and separate beds; the son-in-law complains of cold, receives more cover, and is invited or permitted to recline with the mother-in-law.

  Both the first tale segment and No. 40 depict a son-in-law claiming coldness, moving into the mother-in-law’s bedding, and sexual contact; the editorial note explicitly identifies the story as concerning intercourse with mothers-in-law.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4568-4662 confidence: high

  Nih’ancan tells the man to climb the peak with a stick to get young eagles for the children; the man leaves his weapon and heavy clothing below and ascends by stones arranged like a stairway.

  Nih’ancan induces the man to climb for young eagles and secretly commands the peak to stretch until the man cannot descend.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4859-4952 confidence: medium

  The daughter tells her mother that the man looks like her father and that both eyes are all right; after hesitating because it is her son-in-law's tipi, the mother enters with her.

  The mother recognizes that her former husband plastered one eye to deceive his own daughter, drags him from the bed, beats him, and the narration adds a judgment against fathers who deceive daughters.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5365-5449 confidence: medium

  Nihangan sees Red-Stick-Man up in the tree and his clothes on the ground, wishes the tree to stretch upward and become smooth at the bottom, and Red-Stick-Man is unable to descend; the mothers later conclude something has happened.

  Nihangan traps Red-Stick-Man, puts on his clothing, carries his lance, and introduces himself in disguise as Red-Stick-Man at the camp.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5451-5555 confidence: medium

  In 'Nih'ancan and Panther-Young-Man,' Nih'ancan asks his wife about suitors, learns of Panther-young-man, dresses as a woman, goes for water, and accepts Panther-young-man's marriage proposal.

  Nih'ancan dresses as a woman, accepts Panther-young-man's courtship, restricts contact, and maintains the marriage long enough to stage a false childbirth.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5451-5555 confidence: medium

  Nih'ancan asks Whirlwind-woman to be his sweetheart; she refuses because she travels; Nih'ancan says he is like her and demonstrates by running, spinning, raising dust, and claiming the same power.

  Nih'ancan claims he has Whirlwind-woman's same power, imitates her spinning and dust-raising, and is then blown over a bank into water by her.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5749-5838 confidence: medium

  The bears pursue him; he wishes for a hiding hole, enters a hole that passes through the hill, and comes out on the other side while the women stand at the entrance.

  Nih’ancan escapes through a hole, alters his appearance, returns to his pursuers, and manipulates them into seeking him in the same passage.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5749-5838 confidence: medium

  He puts out the fire, drags the bears out, cuts up the meat, eats some, dries the rest, and sleeps; coyotes and wolves eat the meat, and mice cut his hair and eat most of his robe.

  After declaring that killing the bears has obtained food, Nih’ancan sleeps and loses his meat to coyotes and wolves, while mice cut his hair and robe.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5840-5922 confidence: high

  Nih’angan tells the women he is cooking gray wolves for them; they eat, and one woman says the meat tastes like their children while another denies this and attributes the taste to gray wolf meat.

  Nih’angan deceives the women about the meat, escapes with a robe-edge decoy, disguises himself as One-Eyed-Sioux, and misdirects the bear-women inside the tunnel.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5996-6094 confidence: medium

  Nih'angan comes to a sun dance on the prairie, hears soft drumming and shouting from inside an elk skull, puts his head into the skull, and the mice inside run out while his head sticks fast.

  Nih'angan attempts to look into or enter the dance by forcing his head into the skull/lodge and becomes stuck while the mice escape.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 6097-6197 confidence: medium

  No. 55 begins with two women sewing outdoors who invite Nih'ancan to be loused; he rests his head on their laps, touches them and speaks obscenely, is rebuked, falls asleep, and the women fetch burrs and put them in his hair before leaving.

  In No. 55, Nih'ancan touches the women during lousing and speaks obscenely; they rebuke him, and while he sleeps they put burrs in his hair, leaving him in pain.

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• Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 919-999 confidence: medium

  The note says Nih'angan is associated with world-making only uncertainly, is now an Arapaho word for white man, appears in a missionary term for God, and also means spider, likely its original signification.

  Nih'angan is discussed as possibly connected with world creation and with spider etymology, but Arapaho myths are said to make him entirely human and to place him in ridiculous or obscene tales.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: high

  A girl in timber uses a buffalo windpipe over smoke so dust becomes seven brothers who kill buffalo and return to the windpipe; Coyote steals the windpipe repeatedly and eventually releases bumblebees from it near a village.

  Coyote steals the girl's buffalo windpipe after seeing it create brothers; when he uses it publicly, bumblebees emerge instead of helpers.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: high

  Coyote hears Mice dancing in an elk skull, gets his head stuck in it, crosses water, is mistaken for a wonderful animal, demands a chief’s daughter, is exposed as Coyote, bound and fouled, then escapes by a trick on an old woman.

  Coyote’s head becomes stuck in an elk skull while observing the Mice dancing, and in another story his head becomes stuck in a bowl while pursuing dancing corn.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: high

  Coyote hears Mice dancing in an elk skull, gets his head stuck in it, crosses water, is mistaken for a wonderful animal, demands a chief’s daughter, is exposed as Coyote, bound and fouled, then escapes by a trick on an old woman.

  People across water think Coyote with an elk skull on his head is a wonderful animal, give him the chief’s daughter under threat, then discover he is Coyote and punish him.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: medium

  Coyote asks Artichoke for another name; it repeatedly says “Take-a-Bite,” Coyote eats it all, suffers flatus, is carried upward with a tree and stone, and is killed when the stone falls.

  Artichoke repeatedly answers with “Take-a-Bite,” Coyote eats it all, suffers bodily consequences, and is killed by a falling stone.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: high

  Coyote threatens Bear, rides on Bear’s back, mocks Bear from a hill, and Bear runs after and kills him.

  Coyote threatens and rides Bear, then mocks him; Bear catches and kills him.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: high

  A girl attached to Buffalo repulses Coyote; Coyote claims Buffalo is his horse, feigns injury, rides Buffalo while striking him with a cane, returns to the village, and marries the girl.

  Coyote claims Buffalo is his horse and manipulates events so he rides Buffalo and marries the girl.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: high

  Coyote tricks Buffalo into a closed-eye race toward a steep bank, butchers him, sends Fox for water, strikes Fox with coals after the pouch is eaten, and loses his meat when Fox tells other animals.

  Coyote tricks Buffalo into running off a bank and gains meat, but Fox’s retaliation leads other animals to eat all of Coyote’s meat.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: medium

  Hungry Coyotes seek pounded corn; corn lumps move and dance near the fireplace, Coyote gets his head fast in a bowl, and his brother’s axe stroke kills him while cutting the bowl open.

  Pounded corn lumps come out and dance with Coyote, and Coyote becomes trapped in the bowl while trying to get them.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: high

  Turtle challenges Coyote’s boast, places other turtles hidden along the race course, repeatedly appears ahead, wins the race, and Coyote dies from running.

  Turtle uses other hidden turtles placed along the course so that Coyote repeatedly sees Turtle ahead, and Coyote dies after admitting defeat.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3114-3212 confidence: medium

  The men expect Red-Bear may kill Burnt-Hands; after the white buffalo is killed, Burnt-Hands demands the hide, and Red-Bear and Black-Bear allow him hide and meat.

  Burnt-Hands claims the buffalo hide, eats Red-Bear's prepared food, and takes elk teeth that Red-Bear had claimed.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4268-4329 confidence: high

  Coyote decides to steal the windpipe containing young men and imagines using it for buffalo hunting and fighting; the girl says her seven brothers and many young men emerge when it is turned upside down; she knows his plan and allows the theft.

  Coyote uses deception and theft to gain power and reputation, but when he tries to display the windpipe's power he is stung by bees and kicked by the young men.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6328-6384 confidence: high

  Coyote hears dancing while wandering, finds the sound coming from an elk skull in the bushes, begs the fearful Mice to let him see, and is left stuck when they flee after he puts his head through the skull.

  Coyote seeks the hidden dance, persuades the Mice to let him look, and is trapped with his head in the skull when the Mice flee.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6328-6384 confidence: medium

  With the skull over his eyes, Coyote reaches water by a camp. The people fear the animal across the water. Coyote makes strange noises, demands the chief’s daughter so they may live, swims across, and is given a tipi with the girl, who leads him by the horns.

  The elk skull over Coyote’s head makes the people see him as a wonderful animal; Coyote exploits their fear to make demands.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6328-6384 confidence: medium

  A boy identifies the being in the tipi as Coyote. The people rush in, force him out, break the skull, catch him, tie his legs with strings to pegs, and urinate and defecate on him.

  A boy identifies the frightening being as only Coyote, after which the people punish him.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6328-6384 confidence: high

  An old woman comes to defecate on Coyote. He tells her first to pull the pegs; after she does so, he uses a long stick against her, sticks it in the ground, runs away, and defecates as he goes.

  Coyote is tied to pegs, but persuades the old woman to pull them before defecating on him, enabling his escape.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6328-6384 confidence: high

  “For this reason the Coyote defecates easily and is always running from the people.”

  The ending explicitly explains why Coyote defecates easily and runs from people.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6467-6486 confidence: medium

  Coyote goes through the timber, meets Bear, makes threats against Bear, gets on Bear's back, and rides him.

  Coyote threatens and humiliates Bear by riding him and taunting him; Bear responds with anger, pursuit, and lethal punishment.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6489-6526 confidence: high

  Coyote visits the girl, who says she has Buffalo; Coyote says Buffalo is his horse and that he rides him; the girl says she will marry Coyote if he rides Buffalo to her.

  Coyote claims Buffalo is his mount, creates a false disability, induces Buffalo to carry him, and then marries the girl.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6489-6526 confidence: high

  Coyote jumps up, runs back to the village, and marries the girl; Buffalo is ashamed and never returns; the tale explains that Coyote descendants are bad and tricky and marry by foul means.

  The tale explicitly concludes that the event explains why Coyote's descendants are bad and tricky and marry by foul means.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6529-6591 confidence: medium

  Coyote selects a tableland course with a steep bank and a rock at the bottom, sets landmarks near the bank, and thinks he will have a whole buffalo to eat.

  Coyote deceives Buffalo and obtains meat, but Fox's deception and the collective action of the animals result in Coyote losing all the meat.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6594-6621 confidence: medium

  The Coyote asks the corn lumps to come out and says he is an old man who sang for people in sacred ceremonies.

  The Coyote uses a claimed sacred-singer identity and song to draw out the dancing corn, then tries to take food from the mortar and becomes stuck.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6624-6665 confidence: medium

  Turtle worries because Coyote is fast, decides to ask other Turtles for help, and explains the place and distance of the race.

  Turtle arranges for multiple Turtles to hide at intervals so that Coyote repeatedly encounters a Turtle ahead and finally loses at the goal.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6668-6704 confidence: medium

  Toward evening Coyote sees Bull-Bats overhead, calls them down, and tells them the Stone has been calling them names and jumped on his back to stop him from telling.

  Coyote tells the Bull-Bats that the Stone insulted them, and the Bull-Bats then remove and split the Stone.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6707-6782 confidence: high

  Coyote, hungry, follows a dancing sound and finds Jack-Rabbits dancing around a fire and eating intestines; the Rabbit leader says they will teach him how the big intestines are made if he pays a good price.

  Coyote bargains for the Rabbits’ secret, then tricks them into letting him put on the war-bonnet and escapes with it.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6707-6782 confidence: medium

  Away from the Rabbits, Coyote tries the fire-and-red-willow procedure alone; it succeeds, works again, begins to fail on the third attempt, and on the fourth attempt the willows burn to ashes, making Coyote cry from hunger.

  After the food-making failure, Coyote’s bodily episode leads him to mistake excrement for trapped rabbits and to call himself foolish.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6784-6827 confidence: medium

  Coyote calls two Bull-Bats brothers and asks for help; the Stone warns them not to believe Coyote; Coyote says the Stone said bad things about them and promises to change the color on their wings and tail if they stop the Stone.

  Coyote persuades the Bull-Bats to destroy the Stone by asserting that the Stone insulted them and by promising a change in their coloring.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6830-6886 confidence: high

  Coyote gives the robe to the Stone, sees it painted and beautiful, takes it away, and repeats the giving and taking four times.

  Coyote deceives, steals back, falsely accuses, eats offspring, and is killed; the closing explanation explicitly attributes his repeated deaths to mischief.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7127-7153 confidence: medium

  While the group tells Coyote stories in a circle, a Coyote barks outside, enters the den, and says: “You people tell things about me that are not true, but then, it is all right.”

  Coyote crosses into the hunters’ den and responds directly to the Coyote stories being told about him, saying they are untrue.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7221-7298 confidence: medium

  The woman and lover agree to a plan involving her feigned sickness and death. She is placed on an arbor; the lover substitutes three skinned dogs, dresses her as a boy with breasts bound, and they move to another village where she passes as a young man.

  The woman dresses as a boy or young man, binds her breasts, and passes as male in another village.

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• Traditions of the Arikara TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS. / INTRODUCTION.; lines 428-460 confidence: high

  Tales 49 to 59 are almost entirely animal tales in which Coyote is prominent as a mean trickster, not a transformer, and his deeds generally end disastrously for himself.

  Coyote is described as a mean trickster, not a transformer, whose deeds generally result disastrously to himself.

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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: medium

  Titles include many Coyote stories: Coyote with the mice Sun Dance, becoming a buffalo, artichoke, riding bear and buffalo, races with buffalo, turtle, and stone, rolling stone, and Coyote speaking to eagle hunters.

  Many titles center on Coyote in races, contests, animal interactions, transformations, and unusual encounters.

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• Traditions of the Caddo ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31; lines 6445-6526 confidence: high

  In 'Coyote Goes Fishing,' a man who has been tricked by Coyote sends him to sit by the icy river; Coyote's tail freezes, and the man later sings a death song and shoots him.

  Coyote is described as cheating others; the fisherman explicitly invokes Coyote's trickery before killing him, and the goose episode frames Coyote as disliked for cheating before he is burned by a decoy.

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• Traditions of the Caddo ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31; lines 6445-6526 confidence: high

  In 'Coyote Imitates His Host,' Raven controls buffalo and feeds Coyote after an arrow shot into the air returns, pierces Raven, and brings out buffalo meat and fat.

  Coyote is fed or hosted by Raven, Black-Mountain-Bear, and Woodpecker, then attempts to reproduce each host's distinctive act or attribute, causing injury or ridicule.

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• Traditions of the Caddo ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31; lines 6445-6526 confidence: medium

  In 'Coyote Goes Fishing,' a man who has been tricked by Coyote sends him to sit by the icy river; Coyote's tail freezes, and the man later sings a death song and shoots him.

  Coyote repeatedly seeks food or food-producing knowledge and ends up frozen, shot, burned, wounded, struck on the head, or set on fire.

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• Traditions of the Caddo ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31; lines 6528-6554 confidence: medium

  Coyote searches for Deer, reaches a camp, steals a buffalo robe, puts it over himself, and continues looking for Deer.

  Coyote steals a robe, deceives the sister, mistreats her, and is punished by Wind for the stolen robe and attempted misuse.

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• Traditions of the Caddo ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33 / ABSTRACTS. 1 35; lines 6669-6721 confidence: high

  Turtle summons runners and directs them to wear white feathers, paint themselves to look like Turtle, hide at intervals, and replace one another during the race.

  Turtle arranges for multiple runners to look like him, hide along the course, and take turns, allowing Turtle to appear to outrun Coyote and win.

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• Traditions of the Caddo ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33 / ABSTRACTS. 1 35; lines 6669-6721 confidence: medium

  Coyote visits Turtle, agrees to a race two days later, and sends his son to tell Coyote people to bet heavily because he will defeat Turtle.

  Coyote tells his people to bet heavily on his victory, but Turtle's deception makes him lose and angers the Coyote bettors.

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• Traditions of the Caddo ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33 / ABSTRACTS. 1 35; lines 6669-6721 confidence: high

  A blind old woman lives alone with plenty of food; Wild-Cat silently steals from her pot each day and grows sleek and fat, then tells Coyote.

  Wild-Cat succeeds by eating silently, while Coyote breaks his promise to keep quiet, is detected, and is killed by the old woman.

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• Traditions of the Caddo ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29; lines 6332-6429 confidence: high

  Rabbit steals Mountain-Lion's teeth and has his grandmother boil stones outside the door while saying they are for the 'Chief of all the beasts,' making Mountain-Lion run away.

  Rabbit takes Mountain-Lion's teeth and uses a deceptive household performance to make Mountain-Lion flee.

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• Traditions of the Caddo ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29; lines 6332-6429 confidence: high

  Rabbit saves himself from Wild-Cat by singing a Turkey dance song, making Wild-Cat pretend to be dead, luring Turkeys into a victory dance, and escaping when Wild-Cat grabs a Turkey.

  Rabbit avoids Wild-Cat by staging a song-and-dance scenario that allows Wild-Cat to seize a Turkey while Rabbit escapes.

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• Traditions of the Caddo ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29; lines 6332-6429 confidence: high

  Coyote encounters a powerful Bear who threatens him; Coyote pretends to be a powerful medicine-man's son and identifies the rising Sun as his father watching, causing Bear to give him food.

  Coyote frightens Bear by claiming the rising Sun is his powerful father watching him.

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• Traditions of the Caddo ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29; lines 6332-6429 confidence: medium

  Mountain-Lion kills a young horse from a tree near a lake and teaches Coyote the method, warning him not to attack older horses; Coyote later attacks a large horse and is thrown and kicked under the jaws.

  Coyote learns Mountain-Lion's horse-hunting method but ignores the warning not to attack an older horse and is injured.

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• Traditions of the Caddo ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29; lines 6332-6429 confidence: medium

  Coyote finds Opossum eating persimmons, asks for some, is laughed at, beats Opossum after a limb breaks, but Opossum fools him and climbs back into the tree laughing.

  Opossum appears beaten and left for dead but fools Coyote and returns to the tree laughing.

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• Traditions of the Caddo ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29; lines 6431-6442 confidence: medium

  Coyote hunts buffalo, sees Turkey on top of a tall tree, threatens him to get down, and says he has no power to kill anything on the prairie.

  Coyote threatens Turkey and says he cannot kill anything on the prairie; after Turkey comes to the ground, Coyote kills him.

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• Traditions of the Caddo ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33; lines 6557-6657 confidence: medium

  Coyote hides deer meat in a tree; Wild-Cat steals it and climbs a tree by the river; Coyote mistakes the reflected meat for real meat, dives with stones tied to her neck, drowns, and Wild-Cat later feeds and raises the little Coyotes.

  Coyote sees meat reflected in water, treats the reflection as the meat, dives for it, and drowns.

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• Traditions of the Caddo ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33; lines 6557-6657 confidence: high

  Coyote feigns injury to Geese at a lake; the Geese know he lies, carry him, and drop him into a hollow tree; Fly brings Woodpeckers, who peck an escape hole, and Coyote kills and eats them.

  Coyote's attempts at deception or appetite are reversed by others: Geese drop him into a hollow tree, Rabbit and Mountain-Lion bait him, and the Turkeys escape from his sack.

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• Traditions of the Caddo ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33; lines 6557-6657 confidence: high

  Coyote feigns injury to Geese at a lake; the Geese know he lies, carry him, and drop him into a hollow tree; Fly brings Woodpeckers, who peck an escape hole, and Coyote kills and eats them.

  Fly summons Woodpeckers to free Coyote, but after they make the hole he kills and eats them.

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• Traditions of the Caddo ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33; lines 6557-6657 confidence: medium

  Coyote eats Mountain-Lion's young; Mountain-Lion follows him and recruits Rabbit; with fat and a deer placed over Mountain-Lion, they lure Coyote until he recognizes her and is killed.

  Mountain-Lion seeks Coyote after he kills her young, then with Rabbit's help conceals herself under deer and fat so that Coyote approaches and is killed.

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• Traditions of the Caddo ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33; lines 6557-6657 confidence: medium

  Coyote gets Turkeys into a sack for a feast and tells his sons to make a fire; the youngest son opens the sack, the Turkeys escape, he fills it with dirt, and Coyote kills and eats him when he returns.

  Coyote captures Turkeys in a sack for a feast; his son releases them, fills the sack with dirt, and is killed and eaten when Coyote discovers the loss.

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• Traditions of the Caddo ABSTRACTS. 12J / ABSTRACTS. 1 29 / ABSTRACTS. I31 / ABSTRACTS. 1 33; lines 6659-6666 confidence: medium

  All Ducks take turns, and Coyote goes through the same performance and comes out all right.

  Coyote successfully imitates the Ducks' eye-removal performance once, then wants to try the trick again despite their objection, after which they remove his eyes and fly away.

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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. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO.; lines 5834-5887 confidence: medium

  After many people are eaten, Coyote is last through a gate, shuts it against dangerous animals, and lets through only Buffalo that have not tasted human flesh.

  Coyote shuts the gate so dangerous animals cannot enter and admits only Buffalo that have not tasted human flesh.

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• Traditions of the Caddo ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO.; lines 5834-5887 confidence: high

  A buffalo-calling girl lives with six star brothers; the brothers swing her from the sky to attract Buffalo; Coyote breaks the rule not to swing her, she disappears, he lies, is cursed with hunger, and the brothers decide to go to the sky.

  Coyote breaks his promise not to swing the girl, lies to her brothers, and is told that he and his children will always be hungry.

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• Traditions of the Caddo ADVBNTURBS OF COYOTE. 87 / ADVBNTURKS OF COYOTB. 89 / COYOTE GOSS PISHING. 9 1 / COYOTB IMITATES HIS HOST. 93; lines 4475-4568 confidence: high

  Raven shoots an arrow into the air; it comes down and pierces him under the right arm, and he draws out buffalo meat and fat with it and gives the food to Coyote.

  Coyote observes Raven and Bear provide food through special acts, later tries to reproduce those acts while hosting them, and suffers comic injury or embarrassment.

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• Traditions of the Caddo ADVBNTURKS OF COYOTB. 89 / COYOTE GOSS PISHING. 9 1 / COYOTB IMITATES HIS HOST. 93 / COTOTB IMITATKS HIS HOST. 95; lines 4571-4618 confidence: medium

  Woodpecker remembers his promise, finds Coyote's lodge, is invited in, and sees a big bunch of burning straw on Coyote's head.

  Coyote wears burning straw on his head and says it will not burn him, but his hair catches fire and he runs away screaming.

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• Traditions of the Caddo BUPPAU) WOMAN. 75 / TTRADITIONS OF THB CADDO, / TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO.; lines 4147-4183 confidence: medium

  Wild-Cat is hunting in tall grass, encounters Rabbit, fights him because they are enemies, and has him down, about to kill him.

  Rabbit is about to be killed but secures a delay by promising Turkeys, stages a deceptive dance around Wild-Cat, and escapes while Wild-Cat seizes a Turkey.

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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

  Coyote meets the Sun, persuades it to walk slowly while talking, leaves it waiting by going behind bushes and running away, and the Sun then goes down slowly; the passage explains this as why the Sun lingers.

  Coyote’s deception leaves the Sun waiting and moving slowly; the passage explicitly gives this as the reason the Sun lingers and goes down slowly.

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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

  Coyote leaves the Buzzards' home, goes to their work place, described as a large cave or hole in the ground with a large rock door, opens it, and thousands of buffalo escape onto the western prairies.

  Coyote secretly opens the Buzzards' cave or hole, releases buffalo, and then directs the people to prepare bows and arrows.

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• Traditions of the Caddo COTOTB IMITATKS HIS HOST. 95 / TRADITIONS OF THE CADDO. / COYOTB, THE DEER, AND THE WIND. 97 / TRADITIONS OF THE CADDO,; lines 4722-4768 confidence: high

  At a big lake, white Geese play and test strength by carrying one another; Coyote hides behind brush intending to catch them, while the Geese see him from far away and pretend not to.

  Coyote tries to deceive and capture the Geese, but the Geese recognize his lie and turn the situation against him by dropping him into a hollow tree.

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• Traditions of the Caddo COYOTB IMITATES HIS HOST. 93 / COTOTB IMITATKS HIS HOST. 95 / TRADITIONS OF THE CADDO. / COYOTB, THE DEER, AND THE WIND. 97; lines 4670-4719 confidence: medium

  Coyote returns with happy and hungry children; they cannot find the meat and accuse her. She sees the meat's reflection in the water and tells them to wait while she dives for it.

  Coyote sees the meat's reflection in water, believes the meat is underwater, and dives for it until the mistake leads to her death.

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• Traditions of the Caddo COYOTB, THE DEER, AND THE WIND. 97 / TRADITIONS OF THE CADDO, / COYOTB, THE GEESE, AND THE WOODPECKERS. 99 / X02 TRADITIONS OP THE CADDO.; lines 4913-5005 confidence: high

  Hungry Coyote hears noise, finds Turkeys rolling in a large sack down a steep hill, joins the activity, and intends to kill some Turkeys.

  Coyote enters the Turkeys' playful sack-rolling activity while planning to kill them, then turns the game object into a trap.

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• Traditions of the Caddo COYOTB, THE DEER, AND THE WIND. 97 / TRADITIONS OF THE CADDO, / COYOTB, THE GEESE, AND THE WOODPECKERS. 99 / X02 TRADITIONS OP THE CADDO.; lines 4913-5005 confidence: high

  The Ducks describe and perform a game in which eyes are removed, the player dives, the eyes are thrown into the water, and the eyes return; Coyote succeeds on his first turn.

  The Ducks can restore eyes only once; Coyote insists on a second attempt and loses his eyes when they cannot restore them again.

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• Traditions of the Caddo COYOTE GOSS PISHING. 9 1 / COYOTB IMITATES HIS HOST. 93 / COTOTB IMITATKS HIS HOST. 95 / TRADITIONS OF THE CADDO.; lines 4621-4667 confidence: high

  Coyote's weariness leaves him; he searches for Deer, steals a buffalo robe at night, approaches a figure near a river bend, and discovers he has caught the man whose robe he stole rather than Deer.

  Coyote steals the robe, deceives the sister with a false death report, abuses her, then is exposed by the brother and subjected to punishment.

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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: medium

  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 hides the real mill and substitutes himself as a mill so that he can get food from the women’s corn.

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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

  At the first homes by the mountains the people scatter into different languages; Moon names north and south, Sun travels east to west, and Coyote delays Sun so that he goes slowly.

  Sun travels too fast to do good, and Coyote walks with him, deceives him into waiting, and leaves Sun to continue slowly.

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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 I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6110-6181 confidence: high

  A man with a turkey says he is chief; he is Owl and tells his grandmother to clean the lodge because he is bringing two girls as part of a joke.

  Owl falsely claims to be the chief and arranges a staged household display to deceive the twins.

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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: high

  Coyote is described as bad and scheming, making trouble, blaming others, and escaping consequences; Medicine-Screech-Owl tells him to leave, but Coyote promises to stop his tricks and is allowed to stay until capture or death.

  Coyote causes trouble, shifts blame, escapes consequences, and negotiates to remain after being ordered away.

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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 2836-2930 confidence: medium

  At home the boy tells his mother what happened. That night he dreams of Coyote, who says the brothers are alive with bad people who force them to work and promises to help rescue them; the mother says the dream will probably come true.

  Coyote appears first in a dream and then as a man, promises to help rescue the brothers, and says he is cunning and powerful.

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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 DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67 / TRADITIONS OF THE CADDO.; lines 3272-3373 confidence: medium

  Someone hears splashing, finds Owl playing in the water, reports to the people, and the people meet in council to decide how to get water from Owl; Flea says he will try to free it.

  Flea volunteers to free the water and uses a bite to make Owl’s grandmother overturn the water jar.

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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 girls meet a man carrying a turkey, say they want to marry the famous chief though they do not know him, and the man claims to be the chief before saying he must tell his grandmother.

  Owl claims to be the famous chief whom the girls want to marry and later tells his grandmother that the girls think he is the rich chief and that he is playing a joke on them.

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• Traditions of the Caddo THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49; lines 2355-2449 confidence: medium

  Animals, including bad animals, climb the rope; Bat is sent down to cut it, says he is eating parched corn, and cuts the rope so the bad animals fall.

  Bat cuts the rope while misleading an animal about what he is doing, causing the bad animals to fall away from the people.

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• Traditions of the Caddo TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1; lines 2452-2544 confidence: medium

  The people pass through a gate to a new country; Coyote goes last, shuts the gate, blocks dangerous animals, and lets through only a few buffalo that have not tasted human flesh.

  Coyote is last through the gate and shuts it so dangerous animals cannot enter the new country.

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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 Creation and Early Migrations'; 'The Origin of Day and Night'; 'Coyote regulates Life after Death'; 'Coyote and the Origin of Death.'

  Coyote appears across many titles, including regulating life after death, origin of death, imitation, escapes, hunting, fishing, and transformations.

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• Traditions of the Caddo TRADITIONS OF THE CADDO, / COYOTB, THE GEESE, AND THE WOODPECKERS. 99 / X02 TRADITIONS OP THE CADDO. / I04 TRADITIONS OP THE CADDO.; lines 5008-5053 confidence: high

  Turtle sends his son to summon the best runners to his lodge and tells them Coyote is a good runner but a cheat who has cheated them many times; he asks them to help him cheat Coyote in the race.

  Turtle describes Coyote as a good runner but a cheat who has cheated them before, and proposes that they now cheat him out of the race.

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• Traditions of the Caddo TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47; lines 2258-2352 confidence: medium

  Wild animals climb the rope after the people; Bat is given sharp teeth, pretends to find a place, secretly chews the rope while claiming to eat corn, and breaks it so the animals fall.

  Bat pretends to seek a place on the rope, claims to be eating parched corn, and secretly chews the rope until the pursuing animals fall.

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• Traditions of the Caddo TRADITIONS OF THE CADDO. / ADVBNTURBS OF COYOTE. 87 / ADVBNTURKS OF COYOTB. 89 / COYOTE GOSS PISHING. 9 1; lines 4379-4472 confidence: medium

  The man asks whether Coyote is catching fish, tells him he had tricked him before and that he is getting even, while Coyote denies being the one; the man goes to get his bow and arrows.

  Coyote is identified as someone who tricked or cheated others, and in both episodes another figure deceives him in a food-seeking situation that ends in his death.

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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 4771-4869 confidence: medium

  Coyote hears Rabbit singing, slips up, startles and grabs for him; Rabbit asks not to be killed yet and offers to show Coyote how to kill good game.

  Rabbit avoids being killed by Coyote by offering a scheme to kill a buffalo, then uses a safer hiding place to escape while Coyote is killed.

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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 4771-4869 confidence: medium

  Coyote hears Rabbit singing, slips up, startles and grabs for him; Rabbit asks not to be killed yet and offers to show Coyote how to kill good game.

  Coyote threatens Rabbit and later dies in the buffalo episode; he also eats Mountain-Lion's young and is killed by Mountain-Lion after a deceptive setup.

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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: medium

  Buffalo agrees, says the power was given to him by Great-Father-Above, and warns Coyote to use it only when very necessary.

  Buffalo sets limits on the power: use it only when necessary, only seven times, and do not give it away. Coyote soon uses it repeatedly and offers it to another Coyote.

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• Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 720-819 confidence: medium

  Coyote's rule makes death permanent; Great-Father-Above made an after-death place; fire is kept six days; the dead are taken to the sky and become stars.

  Coyote proposes that people should die forever and later prevents a returning spirit from entering the medicine-house, after which death forever is introduced.

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• Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 720-819 confidence: medium

  When the feather signals another death, Coyote waits near the door, closes it as the whirlwind is about to enter, the spirit passes by, and death forever is introduced.

  Coyote closes the grass-house door against the whirlwind carrying a spirit; the spirit whirls by and permanent death results.

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• Traditions of the Caddo TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO. / ADVBNTURBS OF COYOTE. 87 / ADVBNTURKS OF COYOTB. 89; lines 4288-4376 confidence: high

  Opossum is not hurt; after Coyote leaves, he jumps up, climbs the persimmon tree again, and laughs at Coyote when Coyote returns.

  Coyote deceives Turkey and kills him, but in nearby episodes Opossum fools Coyote and Coyote later fools himself by mistaking a feather for a pursuer.

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• Traditions of the Caddo TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO. / ADVBNTURBS OF COYOTE. 87 / ADVBNTURKS OF COYOTB. 89; lines 4288-4376 confidence: high

  Coyote finds Turkey on a tall tree and threatens to kill him unless he comes down, saying he cannot harm anything on the prairie.

  Coyote claims he cannot harm Turkey on the prairie, Turkey believes him and flies there, and Coyote catches and kills him when he comes down.

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• Traditions of the Caddo TTRADITIONS OF THB CADDO, / TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO. / ADVBNTURBS OF COYOTE. 87; lines 4186-4285 confidence: high

  Bear asks whether the visitor is Coyote and says that if he is, Bear will kill him because he has heard many bad things about him.

  Coyote avoids Bear's threat by denying his identity and letting Bear believe he is the son of the Sun.

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• Traditions of the Caddo TTRADITIONS OF THB CADDO, / TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO. / ADVBNTURBS OF COYOTE. 87; lines 4186-4285 confidence: medium

  Bear backs away, becomes frightened, gives Coyote food, and later learns that the visitor was Coyote, which makes him angrier and leads him to seek revenge.

  After Bear discovers the deception, Coyote continually moves from place to place to avoid being killed.

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• Traditions of the Caddo TTRADITIONS OF THB CADDO, / TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO. / ADVBNTURBS OF COYOTE. 87; lines 4186-4285 confidence: medium

  Coyote asks Mountain-Lion for power to kill a horse when hungry; Mountain-Lion agrees and teaches him how and what to do from the tree.

  Mountain-Lion teaches Coyote how to kill horses and warns him not to attack older horses, but Coyote later considers attacking the largest horse.

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• Traditions of the Caddo WASHINGTON, D. C: / CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO.; lines 338-426 confidence: medium

  Moon tells group leaders to sing and beat their drums while moving and warns that none should look back, lest the people be stopped and remain in darkness.

  The leaders are warned not to look back, but Coyote looks back toward the origin place, after which half the people return.

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• Traditions of the Caddo X02 TRADITIONS OP THE CADDO. / I04 TRADITIONS OP THE CADDO. / COYOTE AND TURTLE RUN A RACE. I05 / I06 TRADITIONS OP THS CADDO.; lines 5107-5199 confidence: medium

  Coyote asks how Wild-Cat has plenty to eat; Wild-Cat explains and agrees to take him after making him promise to keep quiet and obey instructions. Near the house, Coyote smells the meat and tries to run ahead, but Wild-Cat pulls him back.

  Wild-Cat instructs Coyote to keep quiet, but Coyote makes noise while eating and is killed after being discovered.

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• Traditions of the Caddo X02 TRADITIONS OP THE CADDO. / I04 TRADITIONS OP THE CADDO. / COYOTE AND TURTLE RUN A RACE. I05 / I06 TRADITIONS OP THS CADDO.; lines 5107-5199 confidence: high

  In the tale titled 'Coyote Challenges the Snake,' Coyote searches for Snake while saying Snake is not as poisonous as people think and that Coyote will show his own power.

  Coyote doubts Snake's poison and power, challenges him to a biting contest, and dies swollen while Snake survives.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17762-17870 confidence: high

  A statement of current Skidi belief says Coyote story-telling took place in lodges; Coyote is described as lucky, victorious over enemies, able to call buffalo and perform miraculous feats, and able to get the best of other animals.

  Coyote is said to be lucky, cunning, stealthy, victorious, and associated with favorite tricks and untrue coyote stories.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17762-17870 confidence: medium

  In another version, Coyote takes a knife to eat meat, returns it, takes it again, and is pursued and crushed by the stone.

  An alternate version has Coyote taking a knife, taking it again, and being pursued and crushed by a stone.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17872-18013 confidence: medium

  The passage states that killing birds by causing them to dance with closed eyes is a common Coyote-tale incident among North American Indians and lists many comparative sources.

  The note explicitly identifies a Coyote-tale incident in which birds are killed after being caused to dance with closed eyes.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17872-18013 confidence: medium

  A Bright-Eyes variant says Coyote imitates a beaver who cuts off and consumes its paws and restores them by bathing; Coyote succeeds four times but loses his paws on the fifth attempt.

  Coyote imitates the beaver's removal and restoration of paws, succeeds four times, and loses his paws on the fifth attempt.

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• Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1408-1500 confidence: medium

  The gods and Stars are satisfied, except the southeast Star Skiritiohuts, Fool-Coyote, who is jealous of Bright-Star and of not being consulted; he places a wolf on earth and commands it to find Lightning's tracks.

  Skiritiohuts, named Fool-Coyote, is jealous of Bright-Star and of not being consulted, then places a wolf on earth to pursue Lightning's tracks.

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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: high

  The editorial synopsis of “The Story of Coyote” describes Coyote falsely claiming the poor boy’s achievement, marrying in his place, stealing magic robes, impersonating him, abusing powers, killing a bear, killing a patient and baby, being burned at the stake, and reviving as a little hairy sickness-causing being.

  The Coyote synopsis and opening identify Coyote as tricky and describe false claiming of the poor boy’s achievement, stolen robes, impersonation, abuse of powers, killing, and social punishment.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12108-12200 confidence: high

  The crowd remarks on the poor boy and makes room; he shoots the red bird, finds feathers on his arrow and hides them. Coyote gets the bird, claims the marriage honor, and the chief is told that Coyote killed it.

  After the boy shoots the red bird, Coyote, described as tricky, gets the bird and claims the honor of marrying the chief's daughter.

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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 younger daughter accepts the boy after the red bird is verified; Coyote, married to the oldest daughter, becomes jealous and wants to get rid of him.

  Coyote becomes jealous, plans to do away with the young man and steal his clothing, and creates a false raccoon sign in a hollow tree during a hunting trip.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12295-12372 confidence: high

  Coyote says there must be raccoons in the tree, tells the boy to climb and drive them out, and tells him to climb without his clothing; the boy removes moccasins, leggings, robe, and cap.

  Coyote deceives the boy into climbing without clothing, magically traps him, wears his clothing, and claims the boy’s authority and access to women.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12375-12466 confidence: high

  After repeated cuts for more food, blood pours out instead of grease; Coyote becomes frightened and says the old woman has hurt him.

  Coyote gains or imitates powers for producing food, repeats them too often, is wounded, and has the power removed by an animal healer.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12375-12466 confidence: high

  Coyote runs to Beaver, who says he has done it too many times, applies medicine to heal him, and says the power is taken away.

  After Coyote bleeds from repeated use, Beaver and the squirrel cure him and take away the powers so he cannot use them again.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12375-12466 confidence: medium

  Coyote crosses the creek, takes mud, puts it over his face and body, especially his lips, and lets the sun dry it so that his lips are chapped with dry mud.

  Coyote puts mud on his lips to make them appear chapped, appeals to Bear’s pity, and asks permission to cut Bear for grease or fat.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12469-12556 confidence: high

  Coyote thrusts a spiked arrow into the hole in the bear's back several times, says he will kill it, and kills the bear.

  Coyote kills a bear and prepares abundant meat, but after threatening the squeaking trees he becomes trapped and a pack of coyotes consumes his meat.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12559-12616 confidence: high

  Coyote puts on a buzzard item, takes an eagle wing and gourd, wraps a robe around himself, hides his raccoon quiver, takes a bundle, examines his shadow, and dances and sings.

  Coyote dresses with ceremonial-looking objects, performs dances, speaks as a medicine-man caring for the boy, and is later identified as an impostor.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12618-12716 confidence: high

  Coyote knows people are against him because of his mischief, wants birds to help him fly into the sky, finds four buzzards on a high hill, and asks them to carry him upward under the claim that he wants to see game for his children.

  Coyote is marked by prior mischief and repeatedly deceives others: he gives a false reason for seeking flight, tricks women with raccoon tails, and steals clothing to impersonate another person.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12618-12716 confidence: high

  Coyote knows people are against him because of his mischief, wants birds to help him fly into the sky, finds four buzzards on a high hill, and asks them to carry him upward under the claim that he wants to see game for his children.

  Coyote asks the buzzards for help, but the buzzards themselves deceive him by carrying him upward and dropping him into a hollow tree.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12618-12716 confidence: high

  The leading buzzards stop at the selected place, the carriers pretend to light on a tree, then fly apart to right and left, dropping Coyote into a hollow log/tree and leaving him there angry.

  After being trapped in the hollow tree, Coyote cuts holes and uses raccoon tails to make women think raccoons are inside, causing them to chop down the tree.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12618-12716 confidence: high

  Coyote goes to the poor boy's grandmother, learns the boy is away and has left his clothing in her tipi, then at night steals the clothing while owls and other birds hoot; the grandmother ignores the sounds because she thinks it is her grandson.

  Coyote steals the absent poor boy's clothing, wears it, and imitates hooting sounds so people will believe he is the boy.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12718-12791 confidence: high

  The boy finds his clothing gone, sees old Coyote in the chief's bed, hears owls hooting, gets his grandmother to summon the chief, and tells the chief that Coyote tricked him and should be punished.

  The boy explicitly says Coyote played a trick on him, and the chief arranges Coyote's punishment by binding and burning.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12718-12791 confidence: medium

  While the brothers are away, Coyote visits the girl, asks for food, rejects dried and pounded meat, says he wants fresh meat he killed himself, and asks to swing her; she warns that the brothers know how and that buffalo might carry her off.

  Coyote wants to swing the girl so he can obtain fresh meat he has killed, but she warns that only her brothers know how and that buffalo might carry her off.

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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: medium

  Coyote insists the girl swing despite her reluctance; she yields, and he prepares his quiver, arrows, bow-string, and wrist protector.

  Coyote’s insistence and pushing lead to the girl’s capture; after fleeing and hiding, he tells the brothers he will go after her and bring her back.

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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

  Buffalo line up on the playing ground and take turns throwing a ring and sticks; Coyote sits near the north end despite warnings that sticks might hit him.

  Coyote sits at the edge of the playing ground, seizes the ring when it comes to him, transfers it to a burrowing helper, and remains hidden in a hole.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13004-13116 confidence: medium

  Hungry Coyote climbs hills, finds a big round smooth stone, thinks stones are wonderful and can bring food, prays to it as grandfather, and lays his knife on it as a present for help.

  Coyote's hunger, prayer, reversal of the gift, insult, and subsequent flight from the rolling stone form a pattern of consequence following his own words and actions.

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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: high

  The bull-bat family shelters Coyote; the youngest boy flies, strikes the stone with flatus, and breaks it into four pieces; the other boys and father break the pieces smaller.

  After the bull-bats save him, Coyote calls out in a way they dislike; they undo the rescue by restoring the stone and sending it to kill him.

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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: high

  The synopsis of 'Coyote and the Seven Buffalo' says Coyote obtains meat for pretended succor, falls asleep, finds a scalped-man by his fire, tries to kill him, and mortally wounds himself.

  The section synopsis calls Coyote's succor pretended, and the narrated opening shows him singing a claim that he saved the buffalo so that they will give him something to eat.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13223-13331 confidence: high

  Coyote warns the buffalo of a supposed large village east of them; he and the buffalo exchange grandfather/grandson terms; the buffalo produce meat and organs by rolling or wallowing and give it to him for his children.

  Coyote deceives buffalo about people, explicitly calls himself a cheat, lures a blind buffalo over a precipice, and is later summarized as attracting turkeys by pretense.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13223-13331 confidence: high

  Coyote says, “What a cheat I am,” sees no people, moves the meat to a cottonwood bottom, makes a big fire, cooks the meat, stretches the bloody heart covering over his knee, and goes to sleep.

  Coyote mistakes the bloody heart covering on his knee for a feared scalped-man, attacks it, cuts himself, and dies.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13223-13331 confidence: high

  In “Coyote and the Blind Buffalo,” Coyote finds a blind buffalo near a steep bank, sings for him to dance and move closer, lures him over a precipice, says he cheated him, and pulls out his tongue for supper.

  Coyote sings commands to the blind buffalo, moves him toward the precipice, and causes him to fall and break his neck.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13223-13331 confidence: medium

  The next title and synopsis state: “Coyote and the Turkeys”; on a pretense of showing marvels, Coyote attracts turkeys and kills them.

  The tale synopsis states that Coyote attracts turkeys by pretending to show marvels and kills them.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13333-13435 confidence: high

  Coyote comes to a village of many turkeys, finds a buffalo horn, plants it point-up, and calls the villagers to see a wonderful thing.

  Coyote plants a horn as a wonderful object, sings to induce the turkeys to dance around it, and kills several for food.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13333-13435 confidence: high

  "In order to obtain hospitality from the cougar, Coyote dresses as a woman, and disguises the fox as a baby."

  Coyote dresses as a woman, straps Fox on a baby-board, claims Fox is Cougar's hungry son, and gains food and lodging from Cougar.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13437-13534 confidence: high

  Seeing Bear approach, Coyote puts a rope loop around a large rock, lies by it as if exhausted, and claims he has been carrying the stone before challenging Bear to lift it.

  Coyote deceives Bear by pretending to have carried a large rock and challenging Bear to move it.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13437-13534 confidence: high

  Bear returns, sees that the stone remains and the ropes are gone, follows Coyote's trail, and Coyote rolls in mud by the creek bank to make himself appear like a log.

  Bear returns, discovers that Coyote did not carry the rock, tracks him, detects his mud disguise, and kills him.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13437-13534 confidence: medium

  Bear returns, sees that the stone remains and the ropes are gone, follows Coyote's trail, and Coyote rolls in mud by the creek bank to make himself appear like a log.

  Coyote rolls in mud and lies on the creek bank trying to look like a log, but Bear notices movement.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13437-13534 confidence: low

  The next title and headnote read as a Coyote and Raccoon tale in which Coyote fails while attempting to trick Raccoon.

  The final headnote states that Coyote fails while attempting to trick Raccoon.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13536-13631 confidence: high

  Coyote meets Raccoon at a stream; Raccoon accepts Coyote's proposed play only on condition of first trial, injures Coyote, declares himself a fraud, and climbs a tree.

  Coyote initiates the trick with Raccoon, but Raccoon reverses the situation, escapes into a tree, and Coyote's attempted retaliation fails.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13851-13975 confidence: high

  People see Turtle in camp, say he is on the warpath, and discuss killing him with hot coals, boiling water, or by throwing him into the stream; Turtle protests water and then surfaces saying he is a cheat.

  Turtle says he fears water so the people throw him into the stream; he then declares he cheated them and later says water is his home.

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• Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13851-13975 confidence: high

  In the Fox and Rabbit tale, animals court a pretty girl. Fox and Rabbit go together; Rabbit does the talking and tells the girl that he rides Fox when he visits her.

  Rabbit claims to the girl that he rides Fox, then feigns sickness and arranges actually to ride Fox to the girl's lodge.

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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 7008-7097 confidence: medium

  Coyote comes to the boy and old woman, is fed roasted meat, returns before daylight, and offers to gather wood and bring water so breakfast can be prepared.

  Coyote repeatedly enters the household, receives food, searches for hidden meat, insists on staying, and benefits while the wider village starves.

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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: medium

  The chief ties the crow’s legs and releases it after its promise about buffalo; the crow mocks him, and he rolls the cobweb ball so a power pulls the crow down.

  The white crow promises not to trouble or drive away buffalo, then threatens to stop the people from killing buffalo and drive the buffalo far away.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9061-9162 confidence: medium

  The printed synopsis for “The Child of the Animals” summarizes miraculous pregnancy, water abandonment, bird nursing, Woodpecker’s dress and name, the red coyote challenge, Crow-Feathers’s theft and impersonation, Spider-Woman’s rescue, Woodpecker’s victory, buffalo-calling, marriage, and a litter of coyotes.

  The printed synopsis says Crow-Feathers, a coyote, robs Woodpecker, wears Woodpecker’s plumed cap, claims the prize, and obtains the maiden.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9165-9258 confidence: high

  Crow-Feathers (coyote) checks the holes, sees the man in one, and recognizes him by the cap and noisy woodpeckers.

  Crow-Feathers is identified as coyote, obtains the trapped man’s head-dress and clothing under a false promise of help, leaves him in the hole, and uses the disguise to enter the marriage position intended for the other man.

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• Traditions of the Skidi Pawnee PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND; lines 446-541 confidence: high

  A wide body of stories is called Coyote tales even if Coyote is not in every story; Coyote is described as wonderful, all-knowing, virtually indestructible, tricky, and rarely finally vanquished.

  Coyote is described as knowing all things, virtually indestructible, full of wild conceits, tricky, and rarely finally vanquished.

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• Traditions of the Skidi Pawnee PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND; lines 446-541 confidence: medium

  When a story tells of Coyote or a culture-hero overcoming an enemy, the teller thereby indicates a wish to be equally successful in a current venture.

  The passage says that when a story of Coyote or a culture-hero overcoming an enemy is told, the teller indicates a desire to be similarly successful.

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• Traditions of the Skidi Pawnee PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND; lines 446-541 confidence: medium

  Coyote tales are told when men assemble during winter at home, on the hunt, or on the warpath; the tale-ending formula about the gut refers to passing dried fat buffalo entrail to the next person.

  Coyote tales are said to be told in winter but not when snakes are visible, because the snakes’ tutelary god or star is in direct communication with Coyote’s star.

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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

  Crow flies down, takes meat from each blind man, and gives meat to Coyote. Coyote wants more and later stays on the hillside watching for Crow so he can get more meat from the blind men.

  Crow and Coyote steal meat from the transformed Morning-Stars, and Coyote tries to exploit the old men’s confusion to escape.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3146-3250 confidence: medium

  Coyote strikes one blind old man, motions for the crow to help, the crow refuses and laughs, and Coyote strikes the other man.

  Coyote secretly strikes the blind men, causes mutual accusation, is hunted and killed, and his hide is transformed into a quiver for the sacred bundle.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3252-3344 confidence: medium

  The section synopsis states that the Children-of-the-Sun youths have no homes and use language opposite to their intent; two chiefs assist an eagle against a serpent, receive eagle-feathers, and one is slain while the other dies from grief.

  The two most powerful Saru talk backwards: when told not to go after water they go, and when told not to take something they take it.

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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

  After the rain, the chief monster comes from the mountain side as if to swallow them; one boy is frightened and charmed, while Long-Tooth-Boy laughs and kills the monster by throwing his breath so that skin and flesh separate.

  Long-Tooth-Boy inflates the monster skin, drags it home, and acts frightened to amuse himself by scaring the father.

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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: medium

  The father warns the boys not to go to cedar-tree hills where young hunters disappeared and an animal lives; Long-Tooth-Boy persuades his brother to go and says the place is the bears’ home with the most powerful bear chief present.

  The father repeatedly warns the brothers away from places associated with a dangerous animal, a witch-woman, and mysterious animals, and the brothers go anyway.

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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

  The father warns about an old witch-woman who kills and eats people. The boys go to her, and her race trap sends people first toward a deep precipice to jump and die.

  The witch-woman uses a race toward a precipice to kill people; Long-Tooth-Boy refuses to run first, makes her take the lead, and destroys her with breath.

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celtic

• Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6216-6365 confidence: medium

  Auburn Mary warns him not to sleep because her father will kill him, then they mount the blue grey filly; she cuts an apple into nine shares and places them at the bed, kitchen door, big door, and outside.

  Apple pieces placed at the bed, doors, and outside answer the giant's calls, causing him to misjudge the fugitives' location.

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• Celtic Fairy Tales CONNLA AND THE FAIRY MAIDEN / GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN; lines 1041-1147 confidence: medium

  A voice tells her to seal the sieve with yellow clay and moss, then instructs her to cry three times that the Fenian women’s mountain and sky are on fire; the witches flee to Slievenamon.

  The instructed cry that the mountain and sky are on fire causes the witches to rush out of the house and flee to Slievenamon.

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• Celtic Fairy Tales CONNLA AND THE FAIRY MAIDEN / GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN; lines 1041-1147 confidence: medium

  The Spirit of the Well tells her to prepare the house; she sprinkles feet-water at the threshold, breaks the witches’ blood-mixed cake into the sleepers’ mouths to restore them, places the woven cloth in and out of a locked chest, and bars the door.

  The threshold is sprinkled with feet-water, the door is barred, and the returning witches’ calls to the feet-water, door, beam, and cake fail to open the house.

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• Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 464-572 confidence: medium

  Near the altar, the little sheehogue trips the girl, throws something on her, speaks words, makes her invisible, and raises her behind Guleesh.

  The little sheehogue uses invisibility to remove the maiden, while the good people later accuse Guleesh of playing a trick on them after his consecrating words prevent the carrying-off.

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• Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 775-893 confidence: medium

  The rath company shouts for horse, bridle, and saddle; Guleesh repeats the call, is recognized, and is told he will not get a horse because of a trick from the previous year.

  A speaker recognizes Guleesh in the rath company and says he will not repeat the trick he played on them the previous year.

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• Celtic Fairy Tales GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN / JACK AND HIS COMRADES; lines 3455-3577 confidence: medium

  The animals stack themselves at the window and cry out; Jack shouts a mock firing command; the group halloos, breaks the panes, and the robbers flee into the wood.

  Jack and the animals use a noisy display at the window, a false firing command, and smashed panes to frighten the robbers out of the cabin.

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• Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1150-1263 confidence: medium

  Conall proposes hiding himself and his sons in five sacks of bran; the miller and his gillies arrange it, and the king’s gillies carry the sacks into the stable, empty them before the horses, lock the door, and leave.

  Conall and his sons are hidden in five sacks of bran so the king’s gillies unknowingly carry them into the stable.

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• Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1265-1354 confidence: medium

  Conall recalls being sent to bring home a newly calved cow; during snow he shelters with cow and calf in a bothy, where a company of cats led by a one-eyed fox-coloured head bard enters, sings to him, demands reward, and takes the calf.

  The cats know Conall's name, sing cronans, demand rewards through their one-eyed head bard, and act as an organized speaking company.

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• Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1356-1434 confidence: medium

  Conall, as a young hunter on rocky seaside land with caves and rifts, sees smoke between rocks, falls into heather, cannot get out, and sees a great giant arrive with two dozen goats and a buck.

  Conall falls into a place he cannot escape, confronts a cave-dwelling giant, blinds him by deception, and crosses out past the cave mouth in disguise.

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• Celtic Fairy Tales I. CONNLA AND THE FAIRY MAIDEN. / II. GULEESH. / III. FIELD OF BOLIAUNS. / IV. HORNED WOMEN.; lines 7212-7234 confidence: medium

  A much closer Campbell parallel is cited where fairies are got rid of by shouting “Dunveilg is on fire.”

  The passage identifies as a close parallel a story where fairies are got rid of by shouting that Dunveilg is on fire, with related fire-alarm versions or formulas cited.

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• Celtic Fairy Tales III. FIELD OF BOLIAUNS. / IV. HORNED WOMEN. / V. CONAL YELLOWCLAW. / VI. HUDDEN AND DUDDEN.; lines 7290-7329 confidence: high

  A “cunning fellow tied in a sack” gets out by crying, “I won’t marry the princess,” with examples named from Ireland, Sicily, Afghanistan, and Jamaica.

  The passage describes a cunning fellow tied in a sack who gets out by crying that he will not marry the princess, and it identifies this as a recurring incident across several countries.

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• Celtic Fairy Tales III. FIELD OF BOLIAUNS. / IV. HORNED WOMEN. / V. CONAL YELLOWCLAW. / VI. HUDDEN AND DUDDEN.; lines 7290-7329 confidence: medium

  Unibos is said to have the main outlines: fraudulent sale of worthless objects and the sack-escape trick; the same story occurs in Straparola; gold sticking to scales is compared with Ali Baba.

  The passage lists fraudulent sale of worthless objects among the main outlines of the story in Unibos.

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• Celtic Fairy Tales III. FIELD OF BOLIAUNS. / IV. HORNED WOMEN. / V. CONAL YELLOWCLAW. / VI. HUDDEN AND DUDDEN.; lines 7290-7329 confidence: high

  Unibos is said to have the main outlines: fraudulent sale of worthless objects and the sack-escape trick; the same story occurs in Straparola; gold sticking to scales is compared with Ali Baba.

  The passage explicitly names escape from the sack trick as part of the main story outline and later gives a formula for such an escape.

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• Celtic Fairy Tales KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE; lines 3590-3705 confidence: medium

  The Gruagach orders the cowherd to drive his five golden cows and hornless bull to pasture and warns him not to let them near the giant's land.

  The Gruagach warns the cowherd not to take the cattle near the giant's land, but the cowherd deliberately breaks the wall and places the cattle inside, provoking the giant encounter.

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• Celtic Fairy Tales KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE; lines 3707-3827 confidence: medium

  Yellow Face brings out wooden and iron pikes; the Gruagach chooses iron, but Yellow Face uses the wooden pike to take nearly all the stork.

  The first chooser selects iron and is defeated, while the cowboy later selects wooden objects and gains advantage in the meal and loop tests.

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• Celtic Fairy Tales MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN; lines 2930-3037 confidence: medium

  The visitors give the herdsman a gold ring for his wife; she runs out joyfully to embrace them, but Kay places a log between her hands, and she squeezes it into a twisted coil.

  Kay prevents the herdsman’s wife from embracing him by placing a log between her hands, revealing that her grip twists the log into a coil.

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• Celtic Fairy Tales NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH / THE FIELD OF BOLIAUNS; lines 926-1038 confidence: high

  Tom has no spade, so he ties one red garter around the boliaun and makes the Lepracaun swear not to take it away before releasing him.

  The Lepracaun swears not to remove the red garter, but Tom later finds every boliaun marked with an identical garter, frustrating the search.

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• Celtic Fairy Tales THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW / HUDDEN AND DUDDEN AND DONALD O'NEARY; lines 1517-1665 confidence: high

  Donald, described as shrewd, takes Daisy's hide to the fair, cuts slits in it, places pennies in each slit, enters the best inn, and hangs the hide on the wall.

  Donald hides coins in the cowhide, strikes it so pennies appear, claims it gives him money, and sells it to the landlord.

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• Celtic Fairy Tales THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW / HUDDEN AND DUDDEN AND DONALD O'NEARY; lines 1517-1665 confidence: high

  Hudden and Dudden enter Donald's house; Donald says they had done him a good turn because Daisy's hide fetched something and that hides are worth their weight in gold in the market.

  Hudden and Dudden believe Donald's claim, slaughter their cattle, demand gold for the hides, and are beaten and chased at the fair.

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• Celtic Fairy Tales THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW / HUDDEN AND DUDDEN AND DONALD O'NEARY; lines 1667-1811 confidence: high

  Hudden and Dudden accuse Donald of tricking them, put him into a tied meal-sack with a pole through the knot, carry him toward the Brown Lake of the Bog, and stop at a roadside inn.

  Donald is being carried to the Brown Lake in a sack but escapes by convincing the farmer to take his place; the substitute is then thrown into the lake.

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• Celtic Fairy Tales THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW / HUDDEN AND DUDDEN AND DONALD O'NEARY; lines 1667-1811 confidence: medium

  Hudden and Dudden see Donald alive with cows and calves; Donald says the Brown Lake leads to the Land of Promise and claims he brought back cattle from there.

  Donald claims that the Brown Lake leads to the Land of Promise and to plentiful cattle and grass; Hudden and Dudden accept the claim and enter the water.

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• Celtic Fairy Tales THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING / JACK AND HIS MASTER; lines 5287-5415 confidence: high

  Jack takes service for a year and twenty pounds under the same terms, while adding clauses about losing wages for refusal and gaining wages if stopped or blamed for obeying.

  Jack adds clauses to the bargain and repeatedly uses the exact wording of orders and blame/regret formulas to corner the master without himself breaking the agreement.

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• Celtic Fairy Tales THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING / JACK AND HIS MASTER; lines 5287-5415 confidence: high

  Jack asks the mistress for dinner and supper in advance, eats the cake, butter, milk, and supper, then asks what follows supper and lies down in the stable-loft.

  Jack treats ordinary instructions such as eating meals, going to bed after supper, and holding the plough in a literal or strategically narrow way.

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• Celtic Fairy Tales THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING / JACK AND HIS MASTER; lines 5417-5554 confidence: high

  The master tells Jack to mind the cows and especially keep Browney from the wheat. Jack is found asleep with Browney tied to a thorn-tree while the other cattle eat the wheat, then demands one pound thirteen and fourpence.

  Jack repeatedly treats the master's exact wording as controlling: Browney alone is kept harmless, unlikely places include the roof, a path for sheep's feet becomes cutting off feet, and a sheep's-eye signal becomes literal sheep eyes.

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• Celtic Fairy Tales THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING / JACK AND HIS MASTER; lines 5417-5554 confidence: medium

  The master tells Jack to mind the cows and especially keep Browney from the wheat. Jack is found asleep with Browney tied to a thorn-tree while the other cattle eat the wheat, then demands one pound thirteen and fourpence.

  Jack repeatedly asks whether the master is sorry for hiring or meeting him, then uses the master's admission of sorrow to claim that his time is up and to demand double wages and a bodily forfeit.

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• Celtic Fairy Tales THE SEA-MAIDEN / A LEGEND OF KNOCKMANY / FAIR, BROWN, AND TREMBLING / JACK AND HIS MASTER; lines 5556-5588 confidence: medium

  After hearing the matter, the company wants the job done; the master is stripped to the hips, laid on the floor, and Jack has a carving knife ready.

  Jack stages a frightening punishment, makes only a small scar, and then tells the neighbors that he would not even take out a rat’s eye himself, indicating a controlled performance rather than true cruelty.

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• Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4681-4790 confidence: high

  Fin asks Oonagh whether she can do anything for him; Oonagh tells him to be easy, leave Cucullin to her, and do as she says.

  Oonagh takes control of the crisis, hides Fin in a cradle, misdirects Cucullin about Fin’s whereabouts, belittles him, and manipulates him into feats of strength.

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• Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4681-4790 confidence: high

  Oonagh brings the cradle, makes Fin lie in it under the clothes, and tells him to pass for his own child and say nothing.

  Oonagh puts Fin in a cradle and explicitly instructs him to pass as his own child.

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• Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4681-4790 confidence: medium

  Oonagh borrows twenty-one iron griddles, kneads them into twenty-one cakes, bakes the cakes on the fire, and stores them in the cupboard.

  Oonagh hides twenty-one iron griddles inside twenty-one cakes as part of preparations for Cucullin’s arrival.

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• Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4681-4790 confidence: high

  Oonagh asks Cucullin to turn the house because the wind is on the door, saying Fin always does this when he is home.

  Oonagh asks Cucullin to turn the house and then to pull apart rocks to find water, presenting these feats as ordinary tasks Fin would do.

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• Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4792-4901 confidence: high

  Oonagh invites Cucullin inside despite his enmity with Fin, serves cakes, butter, bacon, and cabbage, and Cucullin loses two teeth on the first cake.

  Oonagh and Fin stage food and strength tests inside the household, causing Cucullin to flee without fighting Fin.

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• Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4792-4901 confidence: high

  Fin, presented as the child in the cradle, asks for food; Oonagh gives him a cake without a griddle in it, and Cucullin infers he could not face Fin if even Fin's child can eat such bread.

  Fin is dressed like a boy and placed in a cradle, where Cucullin interprets the staged feats as evidence of a powerful child and an even stronger father.

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• Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4792-4901 confidence: high

  Fin, dressed like a boy, asks Cucullin to squeeze water from a white stone; Cucullin fails, and Fin exchanges the stone for curds and squeezes out whey clear as water.

  Cucullin cannot squeeze water from a white stone, while Fin secretly exchanges the stone for curds and squeezes out whey.

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• Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4903-4913 confidence: medium

  "Cucullin was surprised to find such a powerful set of grinders in one so young"

  Cucullin is surprised to find strong teeth in one so young, and Fin then starts out of the cradle as part of a victory achieved by cunning.

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• Celtic Fairy Tales THE STORY OF DEIRDRE / MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE; lines 2765-2903 confidence: medium

  Saint Kavin offers to make the goose as good as new and bargains for all the ground the goose flies over on her first flight afterward; the king agrees and gives his word.

  The requested payment is all ground covered by the restored goose's first flight, making the animal's movement define the extent of the grant.

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• Celtic Fairy Tales THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT; lines 3858-4010 confidence: medium

  The wife sees a black thing at the end of the field; she and the story-teller find a miserable old lame man with a wooden leg, box, and dice.

  A lame old man found at the end of the field initiates a dice game, wins escalating stakes, and reveals magical power through transformation.

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• Celtic Fairy Tales THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT; lines 4012-4171 confidence: medium

  O'Donnell sends his doorkeeper outside; the doorkeeper sees a lank grey beggarman with a half-bared sword, wet shoes, old hat, tattered cloak, and green holly wand.

  The beggarman appears in ragged form, calls himself a juggler, performs harmful and restorative marvels for silver, and vanishes mysteriously.

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• Celtic Fairy Tales THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT; lines 4012-4171 confidence: high

  A chief's lad tries to repeat the straw trick for half the money, and his fist is blown away with the straw.

  A court lad tries to imitate the straw trick and loses his fist, then tries the ear trick and loses his ear and head.

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• Celtic Fairy Tales THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT; lines 4173-4285 confidence: high

  The harpers draw swords and rush at the beggarman, but their blows hit one another; the king orders the fellow who began the trouble to be hanged.

  When the harpers rush at the beggarman with swords, their blows fall on one another rather than on him.

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• Celtic Fairy Tales THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT; lines 4173-4285 confidence: medium

  The guards seize and hang the beggarman, then find him in the hall drinking ale; returning to the gallows, they find the king's favourite brother hanging there.

  The guards believe they hang the beggarman, but he appears alive in the hall, while the king's brother and then the chief harper are found at the gallows; the beggarman later says the friends are unharmed.

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• Cuchulain of Muirthemne AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: high

  "it is only at Samhain" that "the army of the Sidhe can go out," because then "all the hills of the Sidhe of Ireland are opened."

  The passage states that the Sidhe army can go out only at Samhain, when all the Sidhe hills of Ireland are opened.

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• Cuchulain of Muirthemne AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: medium

  Nera says he saw Cruachan burned and its people destroyed; the woman replies that he did not truly see it, but that the host of the Sidhe placed the appearance before his eyes.

  The woman says Nera did not truly see Cruachan destroyed; the Sidhe host put that appearance before his eyes.

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• Cuchulain of Muirthemne BRICRIU'S INVITATION 49 / BRICRIU'S TREACHERY 51 / THE CHAMPION'S PORTION 53 / THE RACE OF THE WOMEN 55; lines 2315-2400 confidence: medium

  The narrator says Bricriu's deceit toward Fedelm was great and toward Lendabair twice as great.

  Bricriu's deceitful praise leads the women to race for first entry into the hall; Sencha explicitly says Bricriu has set them quarrelling, and the conflict concentrates at the shut door.

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• Cuchulain of Muirthemne CUCHULAIN'S LAMENTS 241 / CUCHULAIN'S LAMENTS 243 / THE AWAKENING OF ULSTER / MAEVE'S APPEARANCE 247; lines 10339-10419 confidence: medium

  The men of Ireland place Ailell's cloak and shirt around a pillar-stone at the boundary of Ross and set his crown on top; Cethern mistakes it for Ailell and rushes toward it.

  The men of Ireland dress a pillar-stone at the boundary of Ross with Ailell's garments and crown, causing Cethern to mistake it for Ailell.

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• Cuchulain of Muirthemne EMAINMACHA 43 / THEGAEBULG 45 / THEREDBRANCH 47 / BRICRIU'S INVITATION 49; lines 2056-2139 confidence: medium

  Bricriu furnishes the hall and parlour with bedding, meat, and drink, then sets out for Emain Macha to see Conchubar and the chief men of Ulster.

  Bricriu prepares and offers a feast, the Ulster leaders fear he will make them quarrel, he threatens destructive strife if they refuse, and he later plots to set them against one another.

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• Cuchulain of Muirthemne FERGUS AND THE POLE 193 / DEATH OF FRAECH 195 / THE HARPERS OF CAINBILE 197 / FERLOGA 199; lines 8367-8447 confidence: medium

  Conchubar pursues the men of Connaught; Ferloga, hiding after being left behind, leaps onto Conchubar's chariot, grips his neck, and bargains to be taken to Emain Macha and praised nightly by Ulster's young women and girls. Conchubar agrees, and after a year Ferloga is returned with presents.

  Ferloga hides, leaps onto Conchubar's chariot, grips his neck, asks what he will be given for release, and demands a year of praise-singing at Emain Macha.

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• Cuchulain of Muirthemne FERGUS AND THE POLE 193 / DEATH OF FRAECH 195 / THE HARPERS OF CAINBILE 197 / FERLOGA 199; lines 8367-8447 confidence: medium

  Ferloga removes Fergus's sword, makes a wooden replacement, places it in the sheath, and brings the real sword to Ailell, who hides it in his chariot. Fergus discovers the substitution; Ailell invites him to chess, quarrels with Fergus and Maeve, and refuses to return the sword until the great battle.

  Ferloga takes Fergus's sword from its sheath, shapes a wooden sword, places the wooden one in the sheath, and transfers the real sword to Ailell.

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• Cuchulain of Muirthemne FERGUS'S VISIT 203 / ETARCOMAL'S FOLLY 205 / A BLOOD-BOND 209 / THE MORRIGU 211; lines 8863-8941 confidence: medium

  Maeve summons Loch; he refuses to fight a beardless youth and offers his brother Long. Maeve promises Long armour, a chariot, Findabair as wife, and feast-rights; Long fights and Cuchulain kills him.

  Warriors refuse to fight Cuchulain because he appears beardless; Maeve prompts him to make a beard-like sign, and he uses blackberry juice so Loch will accept combat.

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• Cuchulain of Muirthemne LEVARCHAM'S MESSAGE 323 / CUCHULAINATEMAIN 325 / N I A M H 327 / THE DEAF VALLEY 329; lines 13774-13857 confidence: medium

  Over Glean-na-Bodhar the children see the Grey of Macha, the Black Sainglain, and Laeg beside them, and know that Cuchulain must be in the valley.

  The children of Calatin find Cuchulain's hiding place and use magical battle-noise and apparent armies to draw him out, as Cathbad explicitly states.

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• Cuchulain of Muirthemne THE ROYAL HOUSE 149 / FRAECH AT CRUACHAN 151 / AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155; lines 6525-6568 confidence: medium

  The Hill is said to have been robbed by the men of Cruachan; one Samhain night Ailell, Maeve, and their household are at Cruachan as food is prepared.

  At Samhain on a very dark night when bad things appear, Nera goes outside to the gallows and a hanged man speaks to him.

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• Cuchulain of Muirthemne THE MEANING OF THE RIDDLES 27 / THE MEANING OF THE RIDDLES 29 / THE MEANING OF THE RIDDLES 31 / CUCHULAIN'S JOURNEY 33; lines 1363-1478 confidence: medium

  After stopping at Donall the smith's forge, a vision of Emain Macha appears; Laegaire and Conall turn back, and the narration says Forgall raised the vision.

  A vision of Emain Macha stops Laegaire and Conall, leaving Cuchulain alone; the narration says Forgall raised it to increase Cuchulain's danger.

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• Cuchulain of Muirthemne THEGAEBULG 45 / THEREDBRANCH 47 / BRICRIU'S INVITATION 49 / BRICRIU'S TREACHERY 51; lines 2142-2224 confidence: medium

  Bricriu describes the Champion's Portion as seasonal food, a seven-year-old bullock fed on sweet milk and herbs, and five-score wheaten honey cakes; he tells Laegaire he deserves it, Laegaire threatens death if it is not given, and Bricriu laughs.

  Bricriu separately flatters Laegaire, Conall, and Cuchulain, the narration describes treachery and stirring up quarrels, and Bricriu then follows the army as if he had done nothing.

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• Cuchulain of Muirthemne THEREDBRANCH 47 / BRICRIU'S INVITATION 49 / BRICRIU'S TREACHERY 51 / THE CHAMPION'S PORTION 53; lines 2227-2312 confidence: medium

  Bricriu and his wife are in the upper room; Bricriu has watched the hall and searches for a way to stir the women to quarrel as he had stirred the men.

  Bricriu is said to have stirred up the men and then seeks to stir up the women; his first tactic is to use the boundary act of entering the hall first as a promise of permanent status.

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• Gods and Fighting Men BOOK EIGHT: CNOC-AN-AIR. / CHAPTER I. TAILC, SON OF TREON / CHAPTER II. MEARGACH'S WIFE / CHAPTER III. AILNE'S REVENGE; lines 13583-13677 confidence: medium

  The captives endure long hard treatment. Ailne's brother beheads some and enchantments keep them seated. Conan leaps away when threatened, loses skin from his back, and asks to be healed, knowing of an enchanted cup that cured Glanluadh.

  Conan delays death with pitiful words, receives healing, then conceals the enchanted cup and uses it for the captives.

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• Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3157-3247 confidence: medium

  Angus appears as a land-holder to Ribh and Eocho, prevents them from settling on his plain, and gives a horse to carry their goods; Midhir later gives similar aid at Magh Find.

  Angus appears in the shape of a land-holder, tells settlers not to stay on his plain, and gives a horse to move their goods; Midhir repeats the pattern at Magh Find.

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• Gods and Fighting Men BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS; lines 11732-11825 confidence: medium

  Diarmuid asks for a tun of wine, drinks from it with the others, rides it down and up the hill three times, and fifty strangers are killed when trying to imitate the trick before the survivors return to their ships.

  Diarmuid presents a wine-tun rolling performance as a trick; when the strangers imitate it, fifty are killed.

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• Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2302-2408 confidence: medium

  The Fomor send Ruadan, son of Bres and Brigit daughter of the Dagda and related to the Tuatha de Danaan, to spy out how the Tuatha advantages are produced.

  The Fomor send Ruadan, whose descent links him to the Tuatha de Danaan, to spy out how the Tuatha restorations are done.

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• Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10865-10960 confidence: medium

  The big man comes into Finn's presence, salutes him, bows his head, bends his knee, and Finn asks his news and whether he is of noble or mean blood.

  A Fomor stranger arrives before Finn and the Fianna, invokes Finn's reputation for not refusing wages, and obtains a guarantee before releasing a destructive horse.

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• Gods and Fighting Men CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6277-6376 confidence: medium

  Caoilte opens every door struck by the red east wind, destroys inside, sets fields on fire, then at Teamhair takes the door-keeper's clothes, exchanges swords, takes the king's powerful sword, and enters disguised as a servant.

  Caoilte takes clothes and a powerful sword, enters the hostile palace in servant disguise, and seeks a way to free Finn.

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• Gods and Fighting Men CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES; lines 11271-11332 confidence: medium

  Miodac brings them in by treachery, presents himself as a poet, and makes poems for Finn to interpret; Finn explains riddles about bees, the River Boinn, and Angus' house at Brugh na Boinn.

  Miodac presents himself as a poet, offers a feast, and brings the Fianna into a house where enchantment holds them.

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• Gods and Fighting Men CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA; lines 3050-3155 confidence: high

  Manannan instructs Angus to ask the Dagda for the Brugh for a day and a night and uses art to prevent refusal; Angus later argues that life and time are made of day and night, so the gift is forever.

  Angus, aided by Manannan's art, receives the Brugh for a day and a night and keeps it by redefining the term as the whole of life and time.

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• Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1662-1763 confidence: medium

  Brian discusses the guarded garden and advises going in as swift hawks, waiting until the guards' light spears are spent, and then taking the apples in their claws.

  The brothers first suggest attacking the garden guards directly, but Brian recommends that bravery and craftiness be remembered and chooses animal disguise instead.

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• Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1765-1881 confidence: medium

  Brian proposes they enter as poets from Ireland; they put the poet's tie on their hair and tell the door-keeper they have come with a poem for the king.

  Brian proposes that the brothers enter foreign royal courts with the appearance of poets, a status that gains them respectful access.

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• Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1883-1985 confidence: medium

  Brian proposes entering Siogair's court as paid soldiers from Ireland; the king accepts them into service.

  Brian proposes entering Siogair's court as paid soldiers from Ireland, takes service with the king, and uses that position to get the horses and chariot shown.

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• Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3598-3698 confidence: medium

  At Teamhair, Etain sees a rider "but no one could see him but herself" and he sings words "no one could hear but herself."

  At Teamhair, only Etain can see the rider and hear his words, while others cannot see or hear him.

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• Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9905-9956 confidence: low

  The Red Woman says Finn and his men wish to see the wonderful beast they had followed, which brought them there.

  The Red Woman mediates the appearance of the beast, offers another country, produces an unattainable deer and an effective white hound, then disappears before Finn can question her.

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• Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11556-11654 confidence: medium

  At Brugh na Boinne, Angus Og is shown Diarmuid's danger. Diarmuid is named as Angus's former pupil and dear foster-son. Angus comes with the clear cold wind, unseen by Finn or the Fianna, and offers to bring both under his cloak.

  Angus Og arrives unseen, offers concealment under his cloak, and brings Grania out without Finn or the Fianna knowing.

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• Gods and Fighting Men CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT; lines 11656-11729 confidence: medium

  Diarmuid arms himself, goes to the doors he had made, and encounters multiple friendly groups who offer him protection; he refuses to endanger them under Finn's anger.

  The passage centers on Diarmuid moving through a system of guarded doors, identifying Finn's door, giving a statement about passing through it first, and escaping past the guards by an unexpected leap.

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• Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3891-3966 confidence: high

  The stranger greets O'Donnell, gives a swift wandering itinerary, the gatekeeper says he did not admit him, and the company wonders that he entered without passing the gate.

  The stranger enters the house without gatekeeper permission, says leaving will be as easy, is guarded to prevent departure, and causes the gate guards to strike one another.

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• Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3968-4059 confidence: high

  The stranger comes to Seaghan with water splashing in his shoes, names himself Duartane O'Duartane, recounts a route, receives wine and water for foot-washing, and sleeps until morning.

  The same stranger appears in several settings, gives different names, alternates apparent incompetence with sudden mastery, disappears suddenly, and performs comic tricks.

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• Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3968-4059 confidence: medium

  At Tadg O'Cealaigh's, the stranger asks payment for tricks, blows away the middle of three rushes while holding the outer ones, and an imitator injures his palm before the stranger says he will heal him.

  After the stranger's rush trick, a challenger attempts to copy it, injures his hand, and the stranger says he will heal him.

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• Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 4061-4090 confidence: high

  The man of tricks vanishes, and no one sees where he has gone.

  Manannan is explicitly said to go around Ireland doing tricks and wonders, to vanish, and to be impossible to keep in any place, even escaping the gallows with another in his place.

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• Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4357-4446 confidence: medium

  Cormac identifies the host as Manannan and the woman as Manannan's wife because of the treasures, then tells how his wife, son, and daughter were brought away and how he followed them.

  The host is Manannan, son of Lir, King of the Land of Promise; he says he brought Cormac by enchantments so they might be together in friendship.

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• Gods and Fighting Men CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS; lines 9747-9799 confidence: medium

  The young woman takes a white silver cup from under a covering, fills it with strong drink, calls it very strong mead, and gives it to Finn; Finn is bound not to refuse anything belonging to a feast and drinks it.

  Daireann gives Finn strong mead in a silver cup; Finn cannot refuse anything belonging to a feast, drinks it, and becomes mad.

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• Gods and Fighting Men CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN; lines 8451-8535 confidence: medium

  The three women sit at a cave opening in the hills and reel three strong enchanted hanks of yarn on crooked holly-sticks outside the cave.

  The women place enchanted yarn at the cave opening; those who pass through lose strength and are bound.

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• Gods and Fighting Men PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES; lines 860-963 confidence: medium

  Bres taxes every house for milk from specified cows; Nechtan, advised by the Druid Findgoll, singes cows in fern fire and smears them with ashes to darken them.

  Nechtan disguises cows to meet Bres's color requirement, wooden cows produce bog stuff instead of milk, and Angus Og counsels the Dagda to meet Cridenbel's wording by making gold the 'best bits.'

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• More Celtic Fairy Tales NOTES AND REFERENCES 219 / THE STORY. / XXVII. THE FATE OF THE CHILDREN OF LIR. / XXVIII. JACK THE CUNNING THIEF.; lines 6546-6565 confidence: medium

  “XXVIII. JACK THE CUNNING THIEF.”

  The title identifies Jack as a cunning thief, while the remarks describe a popular hero-thief who gains his ends by tricks across versions.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1154-1270 confidence: medium

  Powel says he cannot do as Rhiannon says; Rhiannon tells him to bestow her on Gwawl and says she will cause that she shall never be his; Powel asks by what means.

  Rhiannon devises a stratagem in which Powel uses a small bag that cannot be filled to induce a noble, wealthy man to step into it and be trapped.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1154-1270 confidence: medium

  Rhiannon says she will give Powel a small bag, will give the feast to the hosts and household, will engage to become Gwawl's bride in a year, and instructs Powel to return with the bag while his hundred knights wait in the orchard; he is to enter alone in ragged garments and ask for a bagful of food.

  Rhiannon instructs Powel to enter alone in ragged garments, while his knights wait in the orchard and respond to a bugle-horn after the bag trap is sprung.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1272-1402 confidence: medium

  Gwawl comes to Heveyth Hen's feast. Powel, chief of Annuvyn, comes to the orchard with one hundred knights and a bag as Rhiannon commanded, wearing coarse ragged garments and old shoes before entering the hall.

  Powel enters the feast in ragged clothing as a petitioner, receives Gwawl's assent, and uses the bag's condition to trap him.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2179-2319 confidence: medium

  Cathal arrives and eats apples with both hands; MacConglinney puts a sharpening stone in his own mouth and says he grieves to see Cathal eating alone; Cathal is ashamed and shares apples.

  MacConglinney uses a grotesque imitation with a sharpening stone, obtains a troth-bound fast, binds Cathal, and eats honey-dipped meat before him as a strategy responding to the king's hunger.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2321-2433 confidence: medium

  As MacConglinney recites and the roasting honeyed morsels smell sweet, the lawless beast dwelling within the king comes forth and licks its lips outside its head.

  MacConglinney's recital and manipulation of food lure the beast from inside Cathal's body to a spit, after which embers, cauldron, and flames lead to its disappearance.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2435-2585 confidence: medium

  At the brink of the sea Owen sees a crane on one foot; the crane greets him, offers to carry him across on her wings and back, and begins to fly over the sea.

  The crane offers to carry Owen across the sea, then says she is tired and leaves him after he grabs the thresher's flail, laughing and mocking.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2588-2697 confidence: medium

  Morraha goes to the sea; a youthful champion arrives in a short green currach, playing hurly with a gold hurl and silver ball; the champion produces cards and furniture, and Morraha wins the first game and claims sheep.

  A sea-arriving champion invites card play, grants Morraha's first winning claims, then wins and demands a binding quest as his claim.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2699-2752 confidence: medium

  The woman commands Morraha to take the best mare, go to Rough Niall's door, and ask for 'news of the death of Anshgayliacht and the sword of light.'

  The instructed action centers on Niall's door and gate: Morraha knocks, demands forbidden news, turns the horse away, and flees while Niall attacks at the gate.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 477-610 confidence: medium

  “Jack the Cunning Thief” begins: a poor farmer’s three sons go to seek their fortune; Jack, the youngest, loves snares, tracking, and tricks, and takes the lonesomest road after they part at cross-roads.

  Jack is introduced as fond of tricks, refuses to leave the dangerous house, and tells the six men that his name is Master Thief and that he seeks apprentices and workmen.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 612-746 confidence: high

  The head man says they will determine master and journeyman; Jack asks whether anyone can steal the farmer's goat before it leaves the wood and without violence; the others cannot, and Jack says he will.

  Jack repeatedly frames the challenge as theft without violence and succeeds through misleading objects, staged bodies, and imitated sounds.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 748-899 confidence: high

  Jack asks his father to approach the landlord about marriage to the daughter and says to describe him as a master thief; the squire sets the test of stealing the goose from the kitchen spit.

  Jack seeks the landlord's daughter and instructs his father to present him as a master thief; the squire then makes theft tasks the condition of possible marriage.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 748-899 confidence: medium

  On Sunday the goose turns before the fire; an old beggar with a wallet appears, Jack in beggar's clothes releases hares from the bag, the household runs out, and when they return the beggar and goose are gone.

  A disguised beggar is admitted near the kitchen before the goose theft, and later an old colliach asks to enter the stable for shelter during the horse-guarding task.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 748-899 confidence: high

  On Sunday the goose turns before the fire; an old beggar with a wallet appears, Jack in beggar's clothes releases hares from the bag, the household runs out, and when they return the beggar and goose are gone.

  Hares released from a bag draw the squire and kitchen company outside, enabling the disappearance of the beggar and the goose.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 901-1033 confidence: high

  At breakfast the squire says that if Jack can outwit him of the beast he will ride, Jack will deserve to be his son-in-law; Jack answers that he would do more for the honour and love involved.

  Jack wins the squire's daughter by repeatedly bypassing the squire's tests and being acknowledged as “Jack the Cunning Thief.”

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 901-1033 confidence: high

  A servant reports that the mistress has fallen down stairs and may be dying; the squire lets him take the horse to fetch the surgeon and rushes home.

  The servant's false report about the wife causes the squire to give up his horse and rush home, where the report proves untrue.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 901-1033 confidence: high

  The squire sees a head rise at the window, fires a gun loaded only with powder, hears a body fall, and runs downstairs into the garden without shutting the door.

  A straw-and-stone figure draws the squire outside; a voice then obtains the sheet from the wife while the squire is away.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 2970-3101 confidence: medium

  The hag offers eight young lads and three young women as reward if the speaker cures her son, and says the injury happened in another country twelve years earlier.

  The speaker claims to be a doctor, secures the captive young people as payment, tells the hag the son will sleep, and blinds the one-eyed son with a heated bar.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 2970-3101 confidence: medium

  A speaker instructs someone to report Anshgayliacht's death and the sword of light to the Slender Red Champion, refuse the sword with exact wording, and throw it into the air so it returns to the speaker.

  The instructed wording distinguishes bringing the sword to the Slender Red Champion from bringing it for him; the sword is thrown into the air and returns to Blue Niall.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3103-3242 confidence: medium

  The seven brothers set out early for the Fair of Killalla with twenty-one cows; neighboring farmer O'Toole, who has wanted their cattle, hails them.

  O'Toole warns that the cows are under the Evil Eye and then buys twenty-one valuable cows for one shilling each.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3103-3242 confidence: high

  Con goes to a public-house with gold, notices a gilded keg hanging as a sign, and the landlord tells him it is a mare's egg that will produce a foal.

  The landlord calls a gilded keg a mare's egg, says it will hatch a foal, and receives all of Con's money for it.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3244-3378 confidence: medium

  Shamus makes a roaring hot turf fire, asks Giblin to move the chimney, and while Shamus is out Giblin moves the chair away from the fire; Shamus gives Giblin the meadow field as payment.

  Giblin and O'Toole obtain valuable property by exploiting the McAndrews' foolish misunderstandings while presenting their actions as helpful services.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3380-3496 confidence: medium

  At harvest the Ploughman makes a scraped and twisted withe and puts almost all the sheaves in it, citing the wage promise of as much corn as he could carry in one burden-withe.

  The Ploughman attempts to take almost the whole harvest by exploiting the wage terms, but the Farmer's recitation causes the withe to break and the Ploughman vanishes in white mist.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3832-3956 confidence: high

  The Russet Dog is identified as the Fox and described as clever; he takes a lock of wool into a river, backs into the water, lets fleas move onto the wool, then releases it.

  The Russet Dog/Fox repeatedly uses practical ruses: wool and water for fleas, heather to approach ducks, a verbal test to identify wrens, fire to escape the hunter, and a trick challenge against the cock.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3832-3956 confidence: high

  The cock asks the fox to say a phrase to the owner; the fox opens his mouth, drops the cock, and the cock escapes to a rooftop and crows.

  The cock persuades the fox to repeat a phrase; the fox opens his mouth and drops the cock, who escapes to the roof.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3832-3956 confidence: medium

  A Tod-hunter has long wanted to catch the fox; the fox enters the hut through the animal hole, and the hunter sits at the hole to stop Reynard's escape.

  The fox, blocked by the Tod-hunter, sets belongings and bedding on fire until the hunter moves, then escapes through smoke and confusion.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3958-4107 confidence: high

  The wolf and fox steal crowdie; the wolf is larger, eats most of it, and the fox decides to punish him.

  The physically weaker fox repeatedly defeats or exploits the larger wolf through false speech, misdirection, staged evidence, and unfair choices.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3958-4107 confidence: high

  The fox and wolf find the butter gone; the fox accuses the wolf, hangs him by the hind legs, and places butter under his mouth as false proof.

  After emptying the butter keg himself, the fox hangs the wolf and places butter under his mouth to make him appear guilty.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3958-4107 confidence: medium

  The fox tries to lure a cock and hen from a tree by claiming peace among animals, but they mention hounds coming across the field, and he flees to his den.

  The fox tries to deceive the cock and hen with talk of peace, but their mention of approaching hounds makes him flee.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4109-4243 confidence: high

  The fox meets a little bonnach while going over a loch; the bonnach names Geeogan, Cooaigean, the bonnach stone, and the quern eye, and says it will come from the fox if it may.

  The fox frames itself as a carrier across water, persuades the bonnach into its mouth, and then eats it.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4245-4377 confidence: medium

  The hag assigns the strangers to the right side and her own ribbon-marked daughters to the left-hand bed; Smallhead gets her sisters into the left-hand room first, so the hag's daughters take the right-hand room.

  Smallhead uses bed placement and transferred ribbons to redirect the hag's planned killing onto the hag's own daughters.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4245-4377 confidence: medium

  The travelers reach the Bridge of Blood, where anyone who has killed cannot cross; the sisters cannot cross, Smallhead can, and she carries them over while saying this shows they killed their mother.

  The Bridge of Blood blocks anyone who has killed; it stops Smallhead's sisters and the hag, while Smallhead can cross.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4245-4377 confidence: medium

  Smallhead buys a stone weight of salt, travels to the hag's house by nightfall, climbs to the gable, and drops all the salt into the stirabout while the boy is not looking.

  Smallhead secretly drops a large amount of salt into the hag's stirabout, causing the hag to reject it and send her son for water.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 4379-4511 confidence: high

  The boy demands a light to go to the well; the hag gives him the Sword of Light; he leaves it on the well steps, and Smallhead takes it and runs toward the Bridge of Blood.

  Smallhead escapes pursuit after the thefts by getting across the Bridge of Blood before the hag can reach her.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5634-5727 confidence: medium

  The damsel says she is a king's daughter stolen by the giant, separated from him by a drawn sword until seven years expire; she advises heating the giant's roasting bar and thrusting it into his eye.

  The narrator blinds the giant with a heated bar, then deceives him by throwing a stone into the sea so that the giant rushes to the cave mouth.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5729-5821 confidence: medium

  Fin questions the men, who say they are three heroes sent by the King of the Big Men to ask combat of the Fians; when asked if Fin is home, Fin says he is not.

  Fin denies that Fin is at home, then places the three challengers under crosses and enchantments so they cannot move until seeing him again.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5823-5916 confidence: high

  Fin tells the Monster he is a messenger from the King, falsely reports the Queen has died, asks him to go home without troubling the kingdom, and the Monster does so.

  Fin avoids direct combat on the first two nights by posing as a messenger and giving false reports that send the Monster away.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5918-6014 confidence: medium

  After receiving honours and blessings, Fin departs in his coracle and takes aboard a young man who offers himself as the best soothsayer.

  Fin recruits a soothsayer, thief, and climber; the soothsayer supplies hidden knowledge, the climber bypasses the locked doors by the chimney, and the thief takes the shirts.

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• More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6253-6341 confidence: low

  In “The Tail,” a shepherd searches for sheep on a misty cold hill and finds one half drowned in a peat hag.

  The separate tale ends when the sheep's tail breaks and the narrator jokes that otherwise the tale would have been longer.

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• More Celtic Fairy Tales XXXIV. MORRAHA. / XXXVI. THE FARMER OF LIDDESDALE. / XXXVII. THE GREEK PRINCESS AND THE YOUNG GARDENER. / XXXVIII. THE RUSSET DOG.; lines 6811-6844 confidence: high

  The parallels note says the fox’s ruse about a truce among the animals is a well-known Aesop fable.

  The passage identifies a fox’s ruse about a truce among animals and links it to a well-known Aesop fable.

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• More Celtic Fairy Tales XXXIV. MORRAHA. / XXXVI. THE FARMER OF LIDDESDALE. / XXXVII. THE GREEK PRINCESS AND THE YOUNG GARDENER. / XXXVIII. THE RUSSET DOG.; lines 6811-6844 confidence: medium

  The parallels note says the trick by which the cock gets out of the fox’s mouth is part of the Reynard Cycle and appears in Chaucer’s “Nonne Preste’s Tale.”

  The passage mentions a trick by which the cock gets out of the fox’s mouth and places it in the Reynard Cycle and Chaucer.

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• More Celtic Fairy Tales XXXIV. MORRAHA. / XXXVI. THE FARMER OF LIDDESDALE. / XXXVII. THE GREEK PRINCESS AND THE YOUNG GARDENER. / XXXVIII. THE RUSSET DOG.; lines 6811-6844 confidence: medium

  The remarks say that “The Fox and Wrens,” “The Fox and the Todhunter,” and “How the Fox gets rid of his Fleas” have no parallels elsewhere and may show the possibility of a native beast tale or cycle.

  The passage says several named fox stories have no parallels elsewhere and may show the possibility of a native beast tale or cycle of tales.

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• More Celtic Fairy Tales XXXVIII. THE RUSSET DOG. / XXXIX. SMALLHEAD AND THE KING'S SON. / XL. THE LEGEND OF KNOCKGRAFTON. / XLI. ELIDORE.; lines 6897-6923 confidence: medium

  Davies tells of a door in a rock near a cave in the mountains of Brecknock, left open for Mayday, through which men entered and reached a fairy island in a lake.

  The Brecknock parallel describes a door in a rock near a cave in the mountains that allows entry to a fairy island.

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• Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4328-4413 confidence: medium

  Conary is lured by the Danaans into breaking geise; apparent smoke and flames near Tara are later explained as an illusion made by the Fairy Folk drawing the toils around him.

  The smoke and flames near Tara are first perceived as signs of a raid but are then explained as an illusion made by the Fairy Folk to draw the toils closer around Conary.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 4879-4959 confidence: medium

  Cuchulain and Skatha’s sons fight Aifa’s forces; Cuchulain meets Aifa in single combat, distracts and captures her, spares her on terms of peace and hostages, and they become lovers.

  Cuchulain distracts Aifa by claiming her chariot and horses have fallen, then seizes her and wins the combat.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5379-5454 confidence: medium

  Cuchulain cuts a four-pronged forked pole from the wood, drives it into the river-ford at Athgowla, and impales a bloody head on each prong.

  Cuchulain creates a geis at the river-ford of Athgowla that prevents the army from crossing until Fergus removes the pole.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 6004-6093 confidence: high

  Cathbad and the men of Ulster persuade Cuchulain to retire to a solitary glen; fifty princesses including Niam tend him, and Niam makes him vow not to leave until she permits it.

  Bave assumes the form of Niam’s handmaid to remove Niam, then assumes Niam’s form to instruct Cuchulain to leave despite his vow.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 6875-6962 confidence: medium

  Conan tells Liagan that the man behind him is more dangerous; when Liagan looks around, Conan beheads him, throws away his sword, and runs back. Finn is angry because the victory was won by a trick.

  Conan defeats Liagan by tricking him into looking behind and then beheading him; Finn is angry because the victory was won by a trick.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7091-7181 confidence: medium

  Saba appears by Finn’s bed and says she was the fawn; the Fairy Druid called the Dark gave her that shape for refusing his love, and she learned that reaching Finn’s Dūn of Allen would free her from enchantment and restore her natural shape.

  Saba says the Dūn of Allen keeps her safe from enchantment, but a false likeness lures her to the gate, after which she is transformed and cannot return.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7807-7905 confidence: medium

  During a Fianna hunt in Munster, the Gilla Dacar arrives as a misshapen churl with a raw-boned mare, asks for service, is accepted by Finn, and is mocked by riders mounting his steed.

  The Gilla Dacar enters service, is mocked, runs westward, and his mare carries Fianna riders into the sea toward the fabled West.

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• Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7907-7984 confidence: medium

  Finn’s company reaches the same land through a cavern; the fourteen carried-off Fianna are there, and the Hard Gilly is identified as the king who decoyed Irish fighters to his side.

  The Hard Gilly/fairy king carried off the Fianna on a mare and is said to have decoyed Irish fighting men to his side.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10349-10435 confidence: high

  Gwydion takes Arianrod's other infant, raises him under protection, and the child grows rapidly; Arianrod declares that he shall have no name until she gives him one. The narrator adds that Gwydion is father of Arianrod's children in older mythology.

  Arianrod declares the child will have no name until she gives one; Gwydion's disguise and staged shoe-making cause her to utter the words by which he names the boy Llew Llaw Gyffes.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10349-10435 confidence: high

  Arianrod forbids the boy to bear arms until she invests him; Gwydion and the boy arrive as bards, Gwydion creates an illusion of an armed foray, and Arianrod gives weapons for defense.

  Arianrod says the boy shall not bear arms until she invests him; Gwydion creates an illusory attack so she gives the weapons herself.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10437-10511 confidence: medium

  Llew is vulnerable only under special conditions: a spear made over a year and worked on during the Sunday Sacrifice of the Host, and a posture involving a dead buck, a cauldron-bath, and roofed thatch, neither within nor without and neither mounted nor on foot.

  Llew's vulnerability depends on being neither inside nor outside, neither mounted nor on foot, and standing between a dead buck and a cauldron-bath under a roof.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9772-9867 confidence: high

  Pwyll is bound in honour by his word; Rhiannon arranges a future claim by Gwawl in a twelvemonth and gives Pwyll a magical bag for their plan.

  Pwyll appears as a ragged beggar, asks for the bag's full of food, and uses the bag's impossible capacity to induce Gwawl to enter it and be captured.

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• Myths & Legends of the Celtic Race EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77 / MYTHOLOGICAL CYCLE, THE, 95, 96 / SHIP SYMBOL, THE. 71-76; lines 15593-15756 confidence: medium

  "a reminiscence of Briccriu of the Poisoned Tongue, the mischief-maker of the Ultonians."

  Briccriu of the Poisoned Tongue is directly identified as the mischief-maker of the Ultonians.

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• Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 11491-11703 confidence: medium

  Aifa is princess of the Land of Shadows; Skatha makes war on her; Cuchulain overcomes her by a trick, spares her conditionally, and she bears Connla.

  Cuchulain overcomes Aifa by a trick, spares her life conditionally, and Aifa bears Connla.

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• Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2609-2707 confidence: high

  Kian, Sawan, and Goban the Smith are three brothers; Goban is compared to Wayland Smith, and Kian owns a magical cow with abundant milk.

  Balor wants Kian's magical cow, takes the form of a redheaded boy, deceives Sawan, and carries off the cow across the sea.

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• Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2709-2791 confidence: medium

  Kian seeks Birōg's advice, dresses in woman's garb, is wafted across the sea by spells, is admitted to Ethlinn's guarded place through Birōg's story, and reaches Ethlinn while the matrons sleep under enchantment.

  Kian crosses the sea by spells, uses woman's garb, and gains entry to Ethlinn's guarded place through Birōg's false story and enchantment.

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• Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3094-3191 confidence: medium

  Mananan is lord of the sea and guide to the Land of Youth or Islands of the Dead; he owns Ocean-sweeper, Aonbarr, and The Answerer; white-crested waves are his horses and taboo for Cuchulain.

  Mananan is called master of tricks and illusions and is also sea-lord and guide to the otherworld beyond or beneath the sea.

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• Popular Tales of the West Highlands, Volume 1 AN CEATHAIRNEACH CAOL, RIABHACH. 311 / AN CEATHAIRNEACH CAOL, RIABHACH. 313 / AN CKATIIAIRNEACH CAOL, RIABHACH. 317 / THE HISTORY OF THE CEABHARNACH. 319; lines 14348-14445 confidence: medium

  The Ceabharnach puts three straws on the back of his fist and blows them off.

  Two lads claim they can do better than the Ceabharnach’s juggles; when they imitate the actions, one loses a fist and another loses a head.

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• Popular Tales of the West Highlands, Volume 1 AN CEATHAIRNEACH CAOL, RIABHACH. 313 / AN CKATIIAIRNEACH CAOL, RIABHACH. 317 / THE HISTORY OF THE CEABHARNACH. 319 / THE HISTORY OF THE I EABHARNACH. 321; lines 14447-14543 confidence: medium

  Fear Chuigeamh Mugha is described as a nasty man who dislikes being approached while eating; his house has twelve axe-men at the outer gate, twelve sword-men at the inner gate, and a porter at the door. A ragged young visitor asks permission to enter.

  Armed men at outer and inner gates raise weapons against the visitor but strike or behead their own comrades, and the guard groups destroy themselves at the threshold.

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• Popular Tales of the West Highlands, Volume 1 AN CEATHAIRNEACH CAOL, RIABHACH. 313 / AN CKATIIAIRNEACH CAOL, RIABHACH. 317 / THE HISTORY OF THE CEABHARNACH. 319 / THE HISTORY OF THE I EABHARNACH. 321; lines 14447-14543 confidence: medium

  The visitor strikes the porter’s head on the door, reaches the great man at dinner, and the king who reaches for his sword finds his hand stuck to it and his seat stuck to the chair; his wife also cannot leave her place.

  The ruler who tries to take his sword against the visitor becomes fast to sword and chair, while his wife also cannot leave her place.

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• Popular Tales of the West Highlands, Volume 1 EACHDRAIDH A' CHEABHARNAICH. / EACHDRAIDH A' CHEABHARNAICH. 325 / KACHDRAIDH A' CHEABHARNAICH. 327 / EACHDRAIDH A' CHEABHARNAICH. 329; lines 14662-14720 confidence: medium

  A widow has one son, gives him good schooling, wants him to choose a trade, but he refuses to learn any art except to be a thief.

  The son rejects ordinary trades, declares he will be a thief, and refuses his mother's moral and religious counsel.

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• Popular Tales of the West Highlands, Volume 1 EACHDRAIDH A' CHEABHARNAICH. 325 / KACHDRAIDH A' CHEABHARNAICH. 327 / EACHDRAIDH A' CHEABHARNAICH. 329 / THE TALE OF THE SHIFTY LAD. 331; lines 14722-14801 confidence: medium

  The Shifty Lad hides in a tuft of wood near the church, shouts “Thievery” when his mother leaves, then takes a short cut and is seated beside the fire before she arrives home.

  The Shifty Lad hides near the church, produces an unseen voice, and returns home before his mother so that the shout becomes the first speech she reports hearing.

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• Popular Tales of the West Highlands, Volume 1 EACHDRAIDH A' CHEABHARNAICH. 325 / KACHDRAIDH A' CHEABHARNAICH. 327 / EACHDRAIDH A' CHEABHARNAICH. 329 / THE TALE OF THE SHIFTY LAD. 331; lines 14722-14801 confidence: high

  The widow seeks the Black Rogue of Aachaloinne, a very cunning thief who has not been caught, and asks him to teach her son roguery; a covenant is made between the Black Rogue and the Shifty Lad.

  A covenant is made between the Shifty Lad and the Black Rogue, after which the Black Rogue teaches him knowledge and cunning practices for stealing.

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• Popular Tales of the West Highlands, Volume 1 EACHDRAIDH A' CHEABHARNAICH. 329 / THE TALE OF THE SHIFTY LAD. 331 / THE TALE OF THE SHIFTY LAD. 333 / THE TALE OF THE SHIFTY LAD. 335; lines 14887-14969 confidence: medium

  The Shifty Lad asks what wager the Black Rogue will lay that he cannot steal the wether from the man's back; the Black Rogue offers a hundred marks if he succeeds.

  The Shifty Lad makes a wager about an apparently difficult theft, uses concealment and deception along the herd's route, and succeeds in stealing the carried animal.

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• Popular Tales of the West Highlands, Volume 1 FABLES. 277 / FABLES. 279 / FABLES. 281 / FABLES. 283; lines 13125-13218 confidence: medium

  In a crow-language dialogue, the hoodie promises the frog a blue coat and shirt if he puts up his paw; the frog does so, the hoodie carries him to a hillock and begins eating him, and the frog asks where the promise has gone.

  The hoodie promises the frog clothing, induces him to raise his paw, then carries him off and begins eating him while evading the promise.

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• Popular Tales of the West Highlands, Volume 1 FABLES. 279 / FABLES. 281 / FABLES. 283 / FABLES. 285; lines 13220-13300 confidence: high

  The Eagle and the Wren try who can fly highest, with the victor to be king of the birds; the Wren flies straight up, the Eagle circles, and the tired Wren settles on the Eagle's back.

  The Wren wins a highest-flight contest for kingship of birds by settling on the Eagle's back and ending above him.

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• Popular Tales of the West Highlands, Volume 1 FABLES. 279 / FABLES. 281 / FABLES. 283 / FABLES. 285; lines 13220-13300 confidence: high

  A man walks with a creel of herrings; two foxes see him, and the larger tells the other to follow while he runs ahead and pretends to be dead.

  One fox feigns death to enter the creel, throws herrings out, and the other fox gathers them while the man is deceived.

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• Popular Tales of the West Highlands, Volume 1 FABLES. 287 / BAILIE LUNNAIN, / BAILIE LUNNAIN. , 291 / BAILIE LUNNAIN. 293; lines 13529-13680 confidence: medium

  The Bailie visits the lad and invites him to dinner; the lad asks the Bailie to give him the girl he has come to marry, citing the law that marriage requires the Bailie to give the bride by the hand.

  The Bailie's daughter disguises herself, and the Bailie unknowingly gives his own daughter by the hand to the Gael, making the marriage valid by the stated local law.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXIX / INTRODUCTION. / INTRODUCTION. / INTRODUCTION.; lines 2837-2971 confidence: medium

  The passage discusses smith gods and smith tales, says smith tales are common property, lists Norse, Irish, Gaelic, Norse, and Grimm parallels, and describes smiths or soldiers fighting the devil with iron, horses' hoofs, hammers, swords, guns, and tongs.

  The passage groups tales in which smiths or soldiers contend with the devil or fiend, with iron tools and weapons involved, and states that the fiend is a fool and loses the fight.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXV11 / XXXV111 INTRODUCTION. / INTRODUCTION. XXXIX / INTRODUCTION.; lines 1778-1911 confidence: medium

  A Glashan catches a girl by the dress, falls asleep, and she cuts away the dress around his grip, leaves it in his fist, and runs away; on waking he throws what he has over his shoulder and speaks in Manx.

  A girl escapes a Glashan by cutting away the dress he holds after he falls asleep.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXV11 / XXXV111 INTRODUCTION. / INTRODUCTION. XXXIX / INTRODUCTION.; lines 1913-2035 confidence: medium

  The old man sends women to bed, dresses as a woman, sits by the fire spinning; young Glashans enter, while an older Glashan outside recognizes him and warns them.

  The old man puts on women's clothing, spins at the hearth, and burns the young Glashans with hot turf so that they do not return.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXV11 / XXXV111 INTRODUCTION. / INTRODUCTION. XXXIX / INTRODUCTION.; lines 1913-2035 confidence: medium

  The author says Highland variants include a Brollichan son of the Fuath or a young water horse transformed into a man, attacking a lonely woman, being burned or scalded, and in island versions interacting with the name 'Myself'; the Manx story is said to be the same though that incident is omitted.

  In related island versions, the woman calls herself 'Myself,' causing the burned goblin to identify 'Myself' as the burner.

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• Popular Tales of the West Highlands, Volume 1 KACHDRAIDH A' CHEABHARNAICH. 327 / EACHDRAIDH A' CHEABHARNAICH. 329 / THE TALE OF THE SHIFTY LAD. 331 / THE TALE OF THE SHIFTY LAD. 333; lines 14803-14885 confidence: medium

  The Shifty Lad goes to the byre, loosens the cattle's neck bands, and the cattle begin goring and roaring so that the people run to separate and retie them.

  The Shifty Lad deliberately creates disturbances and misdirections with cattle, nuts, and a sewn-on hide in order to steal from the household.

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• Popular Tales of the West Highlands, Volume 1 KACHDRAIDH A' CHEABHARNAICH. 327 / EACHDRAIDH A' CHEABHARNAICH. 329 / THE TALE OF THE SHIFTY LAD. 331 / THE TALE OF THE SHIFTY LAD. 333; lines 14803-14885 confidence: medium

  The Black Rogue springs from the loft and runs out with the hide dragging from his coat; the household shouts that he is stealing the hide and chases him until he tears it free.

  The Black Rogue is tricked, chased, and returns with nothing, while the Shifty Lad returns with gold, silver, and provisions and is called the better thief and the smart lad.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 263 / MAOL A CHLIOBAIN. / MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267; lines 12472-12515 confidence: medium

  The heroine makes the giant kill three cropped red girls, kills the cropped rough-skinned gillie, steals the white glave of light and gold and silver combs, makes the giant kill his mother, draws the dog and cat into a sack episode, causes the giant to swill the river until he bursts, and goes home with the spoil.

  The heroine makes the giant kill the three cropped red girls and his mother, and uses a sack trick involving the crone, cat, dog, and cream-dish.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271 / FABLES. 277; lines 12864-12948 confidence: high

  A fox sees a fine cock and fat hen he wants to eat; both jump into a tree when he approaches.

  The fox tells the cock and hen there is peace among men, beasts, and all animals after they take refuge in a tree.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271 / FABLES. 277; lines 12864-12948 confidence: high

  The cock and hen mention hounds coming across the field; the fox says they may not have heard of the peace and runs to his den.

  The birds answer the fox's peace claim by mentioning hounds, prompting the fox to flee.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271 / FABLES. 277; lines 12864-12948 confidence: high

  A Tod-hunter has stopped the earths; he wakes in his hut and sees the fox by the fire, entered through the hole under the door.

  The fox is blocked in the hut and uses escalating destruction by fire to make the hunter leave the hole.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271 / FABLES. 277 / FABLES. 279; lines 12950-13039 confidence: medium

  A fox wants to eat a wren family, identified as a father and eighteen sons, but cannot tell the father from the children.

  The fox cannot tell the wren father from the sons, but his praise of the old man's threshing stroke prompts the father to answer about his grandfather, revealing himself.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271 / FABLES. 277 / FABLES. 279; lines 12950-13039 confidence: high

  The cock shuts the eye next to the fox and crows; the fox grips him, the wife or owner calls for release, the cock tells the fox to repeat an ownership phrase, and the fox opens his mouth, drops the cock, and loses him to the roof.

  The cock persuades the fox to repeat a phrase; when the fox opens his mouth, he drops the cock, who escapes to a roof.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271 / FABLES. 277 / FABLES. 279; lines 12950-13039 confidence: medium

  The tale titled 'How the Wolf Lost His Tail' begins with the wolf and fox stealing crowdie; the larger wolf with long tail and great teeth eats most, so the fox decides to punish him and points to moonshine on ice as a cheese.

  After the wolf eats most of the stolen crowdie and leaves only a little, the fox decides to punish him and begins a deception involving moonshine on ice as cheese.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. 271 / FABLES. 277 / FABLES. 279 / FABLES. 281; lines 13041-13123 confidence: high

  The fox tells the wolf to keep his tail on the moonshine in the ice so that nobody will see it, and says he may be some time coming back.

  The fox deceives the wolf into fixing his tail in the ice and then brings humans who cause the wolf to flee without his tail.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271; lines 12612-12704 confidence: medium

  Maol uses a bench and cold stones from the burn to shift the giant away from the chest, opens it, and takes the cabhran of gold and silver; the adventure ends with the eldest sister marrying the king's eldest son.

  Maol outwits the giant, the giant's son, and the giant's wife through staged sensations, misleading speech, and substitution; the editorial note also characterizes the giant as a strong blundering fool.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271; lines 12706-12834 confidence: high

  Maol goes to the giant; the dog barks, the giant catches her and threatens beheading; she suggests putting him in a sack and roasting him, so he puts her in a sack and goes for wood.

  Maol is placed in a sack for roasting, frees herself, and substitutes the giant's dog and cat, which the giant roasts instead.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271; lines 12706-12834 confidence: medium

  Maol unties the sack, puts in the dog and cat, flees with the arms, and the giant roasts the animals; when he discovers the trick he pursues her, reaches her at the bridge, misses his step, and falls into the eas.

  After Maol's trick is discovered, the giant pursues her and falls into the eas at a bridge just as he reaches her.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271; lines 12706-12834 confidence: high

  A fox catches a fat goose asleep by a loch and asks what she would do if she held him; she says she would fold her hands, shut her eyes, say grace, and then eat him, so he begins to do the same.

  The goose tells the fox that she would fold her hands, shut her eyes, and say grace before eating; the fox copies the action and the goose escapes.

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• Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271; lines 12836-12862 confidence: low

  A flea-troubled fox finds a lock of wool, carries it to a river, enters the water slowly, causes the fleas to move into the wool, then dips his nose and lets the wool float away.

  The fox is represented as clever and adaptive in both anecdotes: one uses water and wool to solve a problem, and the other turns an unexpected sound into a witty saying.

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• Popular Tales of the West Highlands, Volume 1 SGEULACHD A GHILLE CHARAICH. 357 / SGEULACHD A GHILLE CHARAICH. 359 / SGEULACHD A GHILLE CHARAICH. 361 / SGEULACHD A GHILLE CHARAICH. 363; lines 15474-15567 confidence: medium

  Short Gaelic dialogue: “Co thusa?” says “an saor”; “an gille carach” answers that there is a good “saor” if such is needed.

  The tale’s named figure is “an gille carach,” and the editor explicitly compares some incidents with the Norse “Master Thief” and other related tales.

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• Popular Tales of the West Highlands, Volume 1 SGEULACHD AIR NIGHEANAN EIGH LOCHLAINN. / SGEULACHD AIR NIGHEANAN HIGH LOCHLAINN. 255 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 257 / MAOL A CHLIOBAIN.; lines 12263-12333 confidence: medium

  The gillie says there is no water; the giant orders him to kill one of the strange girls and says they can be known by horse-hair strings, while his daughters have amber knobs.

  Maol a Chliobain switches the horse-hair and amber neck markers after hearing that these markers will be used to identify the intended victims.

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• Popular Tales of the West Highlands, Volume 1 SGEULACHD AIR NIGHEANAN HIGH LOCHLAINN. 255 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 257 / MAOL A CHLIOBAIN. / MAOL A CHLIOBAIN. 261; lines 12335-12411 confidence: high

  The giant perceives and follows Maol; sparks of fire are struck from the stones by both pursuer and pursued; Maol makes a bridge from a hair and crosses or leaps the river, while the giant cannot follow or leap it.

  Maol a Chliobain repeatedly crosses or leaps the river, while the giant cannot follow or leap it, and their exchanges occur across the boundary.

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• Popular Tales of the West Highlands, Volume 1 SGEULACHD CHONAILL. / SGEULACHD CHONAILL. 153 / SGEULACHD CHONAILL. 155 / THE TALE OF CONNAL. 157; lines 9537-9648 confidence: medium

  The story is said to resemble 'The Robber and his Sons': an old robber wants honesty, his sons try to steal the queen's horse and are caught, and he tells three adventures to rescue them.

  In the compared story, the old robber tells three adventures to free his three sons after they are caught trying to steal the queen's horse.

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• Popular Tales of the West Highlands, Volume 1 SGEULACHD CHONAILL. / SGEULACHD CHONAILL. 153 / SGEULACHD CHONAILL. 155 / THE TALE OF CONNAL. 157; lines 9537-9648 confidence: high

  In the first adventure, the robber is caught by a giant who is about to eat him, blinds the giant, escapes a cave in sheep skin, is betrayed by a ring that makes him call out, and escapes by biting off his finger.

  The robber escapes a giant's cave by blinding the giant and wearing a sheep skin.

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• Popular Tales of the West Highlands, Volume 1 SGEULACHD CHONAILL. / SGEULACHD CHONAILL. 153 / SGEULACHD CHONAILL. 155 / THE TALE OF CONNAL. 157; lines 9537-9648 confidence: high

  In the first adventure, the robber is caught by a giant who is about to eat him, blinds the giant, escapes a cave in sheep skin, is betrayed by a ring that makes him call out, and escapes by biting off his finger.

  A gold ring forces the robber to call out 'here I am,' and he escapes by biting off his own finger.

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• Popular Tales of the West Highlands, Volume 1 SGEULACHD CHONAILL. / SGEULACHD CHONAILL. 153 / SGEULACHD CHONAILL. 155 / THE TALE OF CONNAL. 157; lines 9537-9648 confidence: high

  In another adventure, a woman in a wilderness haunted by strange creatures is about to kill her child for wild men; the robber substitutes a hanged thief, hangs himself on a tree in the cooked thief's place, has a slice cut from his side, and later giants flee from thunder.

  The robber makes a woman cook a hanged thief instead of killing her child for wild men, then impersonates the corpse on a tree.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIEDS. / THE BATTLE OF THE BIRDS. 27 / THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31; lines 6171-6246 confidence: medium

  The bride cuts an apple into nine shares and places them at the head and foot of the bed, the kitchen door, the big door, and outside the house.

  The bride places apple shares at the bed and thresholds; these answer the giant's repeated calls while the couple escapes.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37; lines 6406-6503 confidence: medium

  The second chap is held by the latch all night; the third has one foot stuck to the floor all night; the girl then gives the shoemaker the sporran of gold.

  The latch and floor hold men in place through the night after the girl’s prompt, and the men leave in shame or haste.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37; lines 6406-6503 confidence: high

  The giant’s daughter gives a rusty bridle for the steed, makes six cakes placed at household locations including fire and foot water, and the cakes answer while the pair ride away.

  The giant’s daughter places six cakes at household points; the cakes answer the giant while she and the widow’s son ride away.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51; lines 6596-6682 confidence: medium

  The lad builds a palace and is to marry a proud lady. The black dog enters smoking a pipe, forbids the ceremony, is defied by the priest, says he can tell what will prevent the marriage, whispers to the priest, and silences him.

  The black dog enters the marriage scene, forbids the ceremony, debates the priest, and silences him by whispering something he knows.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51 / THE BATTLE OF THE BIRDS. 53 / THE BATTLE OF THE BIRDS. 55; lines 6776-6865 confidence: high

  Auburn Mary says the giant will kill the king's son that night, says she will save him if he promises marriage, sets wooden benches in the beds, places spittle at several locations, sets two apples above the giant's bed, and they ride away on the filly.

  Auburn Mary places benches as substitutes, sets spittle to answer the giant, and uses apples to send him back to sleep while the fugitives escape.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51 / THE BATTLE OF THE BIRDS. 53 / THE BATTLE OF THE BIRDS. 55; lines 6776-6865 confidence: high

  At daybreak Auburn Mary feels her father's burning breath; the king's son throws a drop of water from the filly's right ear over his shoulder, where it becomes a lake the giant cannot cross.

  During flight, the king's son throws water from the filly's right ear behind them, and it becomes a lake that prevents the giant from crossing.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 55 / DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59; lines 6975-7069 confidence: high

  The giant says the hero cannot go to Erin; the pair get out a barge, sounds are explained as heaven-fire and thunder, the giant throws a black clue, and the daughter shoots his black sole.

  The pair escape in a barge; the giant uses a black clue to reverse the boat, and the daughter stops him by shooting his sole.

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• Popular Tales of the West Highlands, Volume 1 THE BROWN BEAR OF THE GREEN GLEN. 179 / THE THREE SOLDIERS. / THE THREE SOLDIERS. 183 / THE THREE SOLDIERS. 185; lines 10365-10436 confidence: medium

  John asks what he will be given for restoring the sailors. The captain promises the vessel and cargo at the first port. John gives the other apples, the horns fall off, and the cargo is gold bound for Dublin.

  John cures the sailors only after the captain promises him the vessel and cargo; he also makes the princess's healing depend on producing the wheedled whistle.

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• Popular Tales of the West Highlands, Volume 1 THE GIRL AND THE DEAD MAN. 221 / AN NIGHINN AGUS AN DUINE MARBH. / AN NIGHINN AGUS AN DUINE MARBH. 223 / AN NIGHINN AGUS AN DUINE MARBH. 225; lines 11318-11406 confidence: medium

  A kiln anecdote recounts an exciseman catching men drying malt, being seized, bound, blindfolded, placed near the fire, given malt and whiskey, and left drunk while the men depart with the malt.

  In the kiln anecdote, the exciseman who seizes malt is himself seized, bound, blindfolded, and intoxicated until the men can depart with their malt.

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• Popular Tales of the West Highlands, Volume 1 THE KING OF LOCHLIN'S THREE DAUGHTERS. 257 / MAOL A CHLIOBAIN. / MAOL A CHLIOBAIN. 261 / MAOL A CHLIOBAIN. 263; lines 12413-12470 confidence: high

  Maol a Chliobain reaches the giant's house and is caught with the buck. The giant threatens milk porridge, a pock, hanging from the roof-tree, fire, and clubs, then makes her drink milk porridge; she smears it on her face and lies as if dead.

  Maol a Chliobain pretends to be dead after the porridge, is placed in a pock, and escapes by putting the giant's mother into the pock in her place.

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• Popular Tales of the West Highlands, Volume 1 THE KING OF LOCHLIN'S THREE DAUGHTERS. 257 / MAOL A CHLIOBAIN. / MAOL A CHLIOBAIN. 261 / MAOL A CHLIOBAIN. 263; lines 12413-12470 confidence: high

  The giant pursues Maol a Chliobain to a river. She leaps over it and he cannot. Across the river he accuses her of killing his three daughters, stealing combs and the glave of light, killing his gillie and mother, and stealing his buck; she answers that she did these things.

  Maol a Chliobain crosses the river while the giant cannot; when he asks how to follow, she tells him she would drink the river dry, and he drinks until he bursts.

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• Popular Tales of the West Highlands, Volume 1 THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 247 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 249; lines 12076-12149 confidence: medium

  The king orders a coach with four horses to fetch the smith's gillie; the servants find him smutty and dirty at the bellows and throw him headfirst into the coach like a dog.

  After being thrown into the coach, the gillie summons the eagle to remove him and fill the coach with stones, causing the king to receive the stones instead of the captive.

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• Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 103 / CON ALL CRA-BHUIDHK. 127 / THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131; lines 8953-9026 confidence: medium

  Conal begins an embedded tale: as a young lad fishing by a river, he was asked by a great ship's people to go as pilot to Rome; he agreed, though he did not know where Rome was.

  In the embedded tale, young Conal agrees to act as pilot to Rome though he does not know where Rome is, and he is later left alone on an island when the ship departs.

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• Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 77 / THE SEA-MAIDEN. 79 / THE SEA-MAIDEN. 81 / THE SEA-MAID EN. 83; lines 7797-7875 confidence: medium

  The man and his wife see a little castle by the loch in a wood; she says none who went there returned, but he decides to go that night.

  The wife warns that no one returns from the castle; at its doorway the crone flatters the visitor, invites him in first, and strikes him down.

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• Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8606-8701 confidence: high

  The giant addresses Conall by name and says his knife has waited for Conall’s flesh; Conall observes that the giant is one-eyed and offers, as a leech, to give sight to the other eye.

  The giant threatens Conall’s flesh; Conall uses a claim of medical skill to blind the giant and later the king calls him wise.

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• Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8606-8701 confidence: high

  At morning the giant orders the goats let out. Conall kills and flays the buck bagwise, puts his limbs and head into the buck skin with horns, and escapes while the giant thinks he is the buck.

  Conall flays the buck bagwise, wears its skin and horns, and passes the blinded giant, who mistakes him for the buck.

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• Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8606-8701 confidence: high

  Conall cuts off his finger and throws it into the loch; the ring answers from the ocean, the giant springs after it into the sea, and Conall sees him drowning.

  The ring speaks from the water after Conall throws it away, and the giant jumps after the voice and drowns.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137 / SGEULACHD CHONAIL CHROBIIIK. 141 / THE TALE OF CONNAL. 149; lines 9362-9439 confidence: medium

  Connal goes hunting, enters a great cave, sees a woman thrusting a flesh stake at a baby, hears her ask him to kill and roast the baby for the giant, and hides the baby in his plaid at the side of the cave.

  Connal hides the baby and places one of the dead bodies on the stake so that the woman roasts the corpse instead.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 331 / THE TALE OF THE SHIFTY LAD. 333 / THE TALE OF THE SHIFTY LAD. 335 / THE TALE OF THE SHIFTY LAD. 337; lines 14971-15047 confidence: high

  The tenant sends the herd up the mountain for a stot; the Shifty Lad sees him and tells the Black Rogue they should try to steal it in the wood.

  The thieves imitate a wether and kid in the wood so that the herd leaves the stot tied to a tree, allowing the Shifty Lad to steal it.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 331 / THE TALE OF THE SHIFTY LAD. 333 / THE TALE OF THE SHIFTY LAD. 335 / THE TALE OF THE SHIFTY LAD. 337; lines 14971-15047 confidence: medium

  The two thieves continue stealing, gain much money, buy a drove of cattle, sell it at a distant fair, and want people to think drovering is how they obtained the money.

  After accumulating money by stealing, the two buy and sell a drove of cattle so that others will think drovering produced their wealth.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 331 / THE TALE OF THE SHIFTY LAD. 333 / THE TALE OF THE SHIFTY LAD. 335 / THE TALE OF THE SHIFTY LAD. 337; lines 14971-15047 confidence: medium

  On the way home they see a gallows on a hill; the Shifty Lad says the gallows is said to be the end for thieves and suggests trying what kind of death it is.

  The Shifty Lad frames the gallows as something to test, survives being hoisted and lowered, and tells the Black Rogue that hanging is funny and delightful.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 333 / THE TALE OF THE SHIFTY LAD. 335 / THE TALE OF THE SHIFTY LAD. 337 / THE TALE OF THE SHIFTY LAD. 339; lines 15049-15133 confidence: high

  The Black Rogue agrees to try being drawn up; the Shifty Lad tells him to whistle when tired, puts him aloft by a cord, and gives instructions about whistling and shaking his legs.

  The Shifty Lad promises release by whistle, reframes kicking as a sign of amusement, and keeps the Black Rogue suspended until death.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 333 / THE TALE OF THE SHIFTY LAD. 335 / THE TALE OF THE SHIFTY LAD. 337 / THE TALE OF THE SHIFTY LAD. 339; lines 15049-15133 confidence: high

  The Black Rogue has not whistled; the Shifty Lad ties the cord to the gallows tree until he is dead, takes the money from his pouch, and leaves him hanging.

  After causing the Black Rogue's death, the Shifty Lad takes money from his pouch and leaves him hanging.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 333 / THE TALE OF THE SHIFTY LAD. 335 / THE TALE OF THE SHIFTY LAD. 337 / THE TALE OF THE SHIFTY LAD. 339; lines 15049-15133 confidence: high

  In the wright's house, the Shifty Lad remarks on the poverty of the house and the nearness of the king's store-house, saying they could get plenty from it if they were smart enough.

  The Shifty Lad urges the wright's household to take from the king's store-house, breaks in with tools, and steals royal butter and cheese.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 335 / THE TALE OF THE SHIFTY LAD. 337 / THE TALE OF THE SHIFTY LAD. 339 / THE TALE OF THE SHIFTY LAD. 341; lines 15135-15213 confidence: high

  As the soldiers pass the wright's house, the wright's wife screams, and the Shifty Lad quickly cuts himself with an adze.

  The Shifty Lad cuts himself with an adze immediately after the wright's wife screams, then tells the soldiers the scream was caused by fear of his blood rather than grief for the body.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 337 / THE TALE OF THE SHIFTY LAD. 339 / THE TALE OF THE SHIFTY LAD. 341 / THE TALE OF THE SHIFTY LAD. 343; lines 15215-15290 confidence: high

  The Shifty Lad loads a horse with whisky, passes the soldiers as if hiding, and some soldiers chase him and seize the horse and whisky while he flees.

  The Shifty Lad repeatedly defeats official pursuit by staging a whisky decoy, exploiting drunken sleep, using hospitality as a delay, killing the detecting pig, and giving false directions.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 337 / THE TALE OF THE SHIFTY LAD. 339 / THE TALE OF THE SHIFTY LAD. 341 / THE TALE OF THE SHIFTY LAD. 343; lines 15215-15290 confidence: high

  When the pig's keepers come out and ask after it, the Shifty Lad says he saw it with its head up looking upward and going in another direction; the keepers hurry that way.

  After the pig disappears, the Shifty Lad tells the keepers that he saw it moving away in another direction, and they hurry after it.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 339 / THE TALE OF THE SHIFTY LAD. 341 / THE TALE OF THE SHIFTY LAD. 343 / THE TALE OF THE SHIFTY LAD. 345; lines 15292-15364 confidence: medium

  The Shifty Lad spreads the rumor that the soldiers plan to kill people in their beds; people believe him and kill the sleeping soldiers in their barns, then deny knowing how the soldiers died.

  The Shifty Lad spreads a false report that the soldiers intend to kill people at night, causing householders to kill the soldiers themselves.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 339 / THE TALE OF THE SHIFTY LAD. 341 / THE TALE OF THE SHIFTY LAD. 343 / THE TALE OF THE SHIFTY LAD. 345; lines 15292-15364 confidence: high

  The Shifty Lad asks the king's daughter to dance; the Seanagal marks him with a black dot from a vial; in a side chamber the Shifty Lad looks in a glass and sees the mark.

  After being marked with a black dot, the Shifty Lad sees the mark, steals the marking vial, and places similar marks on the Seanagal and twenty other men.

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• Popular Tales of the West Highlands, Volume 1 THE TALE OF THE SHIFTY LAD. 341 / THE TALE OF THE SHIFTY LAD. 343 / THE TALE OF THE SHIFTY LAD. 345 / THE TALE OF THE SHIFTY LAD. 347; lines 15366-15440 confidence: high

  A black dot is placed on the Shifty Lad; he secretly takes a vial from the king's daughter's pocket, puts two dots on twenty men and four on the Seanagal, and later returns the vial to her pocket.

  The Shifty Lad avoids unique identification by reproducing his black dots on twenty other men and adding four dots to the Seanagal, then restoring the vial.

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• Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 21 / THE YOUNG KING OF KASAIDII RUADH. 23 / THE BATTLE OF THE BIEDS. / THE BATTLE OF THE BIRDS. 27; lines 6020-6094 confidence: medium

  After a day and seven years, the giant comes to the castle; the king remembers his promise, and the queen tells him to leave the matter between her and the giant.

  The queen gives the cook's son and then the butler's son to the giant instead of the promised royal child.

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• Popular Tales of the West Highlands, Volume 1 UATH-GHAMHAINN DONN A GHLINN UAINNE. 177 / THE BROWN BEAR OF THE GREEN GLEN. 179 / THE THREE SOLDIERS. / THE THREE SOLDIERS. 183; lines 10291-10363 confidence: medium

  John goes to the king's house, asks for the king's daughter, offers a whistle that can place the player in a regiment, and she obtains it and sends him away.

  The king's daughter wheedles the whistle and purse from John, while John himself beguiles loans of the purse and towel from the sergeant and corporal.

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• Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 231 / URSGEUL. 233 / URSGEUL. 235; lines 11657-11764 confidence: medium

  The rich brother suspects the thieves and places his mother-in-law in a kist, with bread, cheese, and a hole, to find out what happens; the gillie discovers her and places wet sacks on the kist, with water streaming onto her so she hears nothing.

  The gillie discovers the crone in the kist, prevents her from hearing by putting wet sacks on it, and chokes her with cheese.

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• Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 231 / URSGEUL. 233 / URSGEUL. 235; lines 11766-11798 confidence: medium

  The gillie enters the rich brother's house with the crone and places her seated at the fireside with the tongs between her feet.

  The gillie moves the corpse from the graveyard into the rich brother's domestic space and positions it at the fireside and later near food, causing the household to respond as if the crone had returned.

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• Popular Tales of the West Highlands, Volume 1 URSGEUL. 189 / URSGEUL. 191 / URSGEUL. 193 / THE THREE SOLDIERS. 195; lines 10550-10640 confidence: medium

  The men build a house; the Irishman falls in love with the king’s daughter, is cheated out of the horn, loses the borrowed purse, and uses the knife to transport himself and the king’s daughter to a nearly invisible island in the far ocean.

  The Irishman is cheated out of the horn, loses the purse, and later recovers the lost gifts after causing the lady’s horns and staging a divining/sawing scene.

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• Popular Tales of the West Highlands, Volume 1 URSGEUL. 231 / URSGEUL. 233 / URSGEUL. 235 / THE POOR BROTHER AND THE RICH. 239; lines 11800-11841 confidence: medium

  The man sees the crone back in the morning, beats his wife, tells his poor brother she has come home again, and the gillie says that not spending on her living means spending on her dead.

  The gillie uses the social obligation to spend on the dead and the staged return of the corpse to prompt repeated funeral expenditure, resulting in the poor brother's wealth.

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• Popular Tales of the West Highlands, Volume 2 A BHAINTREACH. 287 / THE WIDOW AND HER DAUGIITEUS. 2S9 / THE TALE OF THE SOLDIER. 291 / THE TALE OF THE SOLDIER. 293; lines 8697-8791 confidence: high

  John tells the Mischief that, since he is to serve him, the Mischief should enter John’s abersgaic and not come out until asked, or the bargain is broken; the Mischief promises and enters.

  John persuades the Mischief to enter the abersgaic and binds him by the rule that he must not come out until asked.

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• Popular Tales of the West Highlands, Volume 2 A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON. / MAC-A-RUSGAICH. 325 / MAC-A-RUSGAICH. 327; lines 9897-9991 confidence: medium

  Mac-a-Rusgaich cleans the stable, washes its outside and inside, washes the horses, kills them, removes their insides, and washes their insides.

  Mac-a-Rusgaich treats the command to wash the horses and stable within and without as a reason to kill the horses and wash their insides, then says he did what was asked.

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• Popular Tales of the West Highlands, Volume 2 A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON. / MAC-A-RUSGAICH. 325 / MAC-A-RUSGAICH. 327; lines 9897-9991 confidence: medium

  Mac-a-Rusgaich says the horses will not answer or walk; after the master says to try them, he puts a morsel in his mouth and says they have a bad taste.

  After the master tells him to try the horses, Mac-a-Rusgaich tastes a morsel and reports their bad taste; the note says the Gaelic word can mean either taste or try.

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• Popular Tales of the West Highlands, Volume 2 A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON. / MAC-A-RUSGAICH. 325 / MAC-A-RUSGAICH. 327; lines 9897-9991 confidence: medium

  Mac-a-Rusgaich is set as servant to a giant bad to servants and arrives saying the servant has come.

  Mac-a-Rusgaich becomes servant to a giant bad to servants; the giant threatens bone-breaking unless Mac-a-Rusgaich can keep even work, and a wage bargain is established if Mac-a-Rusgaich beats him.

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• Popular Tales of the West Highlands, Volume 2 AATEST HIGHLAND TALES. / THE TWO SHEPHERDS. 103 / THE TWO SHEPHERDS. 105 / THE TWO SHEPHERDS. 107; lines 3006-3105 confidence: medium

  On the third day the herd walks by the shore where water-horses and wild beasts come on land, finds a dwelling, and is welcomed by a little russet man.

  The little russet man hides or protects the herdsman, diverts the armed men with a reported outside threat, and helps him escape with money and food.

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• Popular Tales of the West Highlands, Volume 2 AATEST HIGHLAND TALES. / THE TWO SHEPHERDS. 103 / THE TWO SHEPHERDS. 105 / THE TWO SHEPHERDS. 107; lines 3006-3105 confidence: high

  Near dawn, after looking outside, the little russet man says he saw a terrible man, perhaps the giant of Crag Dallag, listening to them.

  The little russet man claims to have seen a terrible man, perhaps the giant of Crag Dallag, outside listening, which sends the armed men out and opens the way for the herdsman's escape.

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• Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON.; lines 9463-9625 confidence: high

  A bad tenant is introduced; the pranky Gille Neumh Mac-a-Rusgaich hears of him, goes to the fair, and puts a straw in his mouth to indicate he seeks service.

  Mac-a-Rusgaich is called pranky, seeks service with a master who cheats servants, and uses the master’s own statements and covenant terms to resist work and pressure the master.

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• Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON.; lines 9463-9625 confidence: high

  For his first work, peat casting, Mac-a-Rusgaich asks for morning meal, dinner, and supper in advance, eats all three, asks what servants do after supper, and goes to bed when told they undress and lie down.

  Mac-a-Rusgaich asks what servants do after supper, receives the answer that they go to bed, and uses that statement to justify lying down after eating supper before work.

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• Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON.; lines 9627-9800 confidence: medium

  Mac-a-Rusgaich holds the plough-stilts; when asked why he is not “making the red land,” he says, “It is not my bargain to make a thraive, but to hold the plough.” The note says ploughed land may be called red land and unploughed land white land.

  Mac-a-Rusgaich repeatedly treats commands and bargains according to their exact wording: holding the plough without ploughing, herding the mountain rather than cattle, and searching the thatch because it is an unlikely place.

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• Popular Tales of the West Highlands, Volume 2 BADENOCH FAIRIES. 77 / EOSS. / MAN FAIRIES. 81 / DEVONSHIRE.; lines 2220-2249 confidence: medium

  Devonshire farmers are said to believe in piskies; piskies are unseen, heard laughing in the dark, and lead people away; the informant recalls being frightened by fireside stories in youth.

  Piskies are not seen but are heard laughing in the dark and are said to lead people away.

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• Popular Tales of the West Highlands, Volume 2 CONALL. 151 / CONALL. 153 / CONALL. 155 / CON ALL. 157; lines 4605-4686 confidence: medium

  Caomhag says she has no grass for the sheep but a road and tells Conal to keep them at the edge of the road and not let them off it.

  Conal is told to keep the sheep at the edge of the road and not let them off it, but he levels the dyke, lets them eat three wheat fields, and replies that the sheep rather than he ate the fields.

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• Popular Tales of the West Highlands, Volume 2 FEARACHUR LEIGH. 385 / FEARACHUR LEIGH. 387 / THE TALE OF SGIRE MO CHEALAG. / THE TALE OF SCIRE MO CHEALAG. 389; lines 11869-11968 confidence: medium

  The first wife tells her husband he is sick, has him undress and lie down, then tells him he is dead and should shut his eyes and not move.

  The wives' verbal statements cause husbands to accept false conditions: being dead, not being oneself, and being clothed while stripped.

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• Popular Tales of the West Highlands, Volume 2 INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373; lines 11147-11252 confidence: high

  The fox meets Brian, says many better thieves have gone on the same journey and not returned, says nine guards guard the Sun Goddess, and gives Brian the one dress like hers.

  The fox advises Brian, warns him of danger, supplies a dress that lets him pass the guards, and carries Brian and the Sun Goddess away.

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• Popular Tales of the West Highlands, Volume 2 IVIAGHACH COLGAR. 197 / MAGHACH COLGAR. 199 / MAGHACH COLGAR. 201 / THE BROLLACHAN. 205; lines 5866-5957 confidence: medium

  The woman sits by a peat fire, hears creatures around the hut, sees large hostile eyes, and a tall rough hairy creature with a dark livid facial covering enters; it asks her name, she answers “Mise mi Fhin,” it seizes her, and she scalds it with boiling water.

  The woman says her name is “Mise mi Fhin” or “me myself”; when the scalded creature reports that this name hurt him, his companions treat it as meaning that he hurt himself.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277; lines 8185-8288 confidence: high

  The king pardons the clever thief who outwitted him three times and gives him his daughter in marriage.

  The passage states that Gaelic agrees with Herodotus, Straparola, and Grimm in having three tasks accomplished by a clever thief, and the Herodotean king pardons the thief who has outwitted him three times.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277; lines 8185-8288 confidence: medium

  Cassandrino steals the priest's bed by dropping a dressed corpse through the roof, causing the priest to bury it and return to find the bed gone.

  Cassandrino uses a dressed corpse in the bed theft, and the Herodotean thief uses a dead man's hand to escape the daughter.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277; lines 8185-8288 confidence: high

  The sons plunder the treasury; one is trapped and decapitated by his brother. The king exposes the headless body under guard; the mother sends her son to recover it, and he disguises himself, gets the guards drunk, shaves them, and removes the body.

  The Herodotean thief disguises himself, induces guards to drink until asleep, shaves them, and removes the body; the passage says a Gaelic drunken-guards incident agrees with Herodotus.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277; lines 8185-8288 confidence: high

  Cassandrino steals a country clergyman by dressing as an angel and luring him into a sack; the disguise includes a white robe, paper wings, and a shining diadem.

  Cassandrino dresses as an angel, stands on an altar after matins, and tempts a country clergyman into a sack.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICII ALBANAICH. 2G7 / MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275; lines 8078-8183 confidence: high

  A Sutherland collection note calls the tale “The Master Thief,” refers to Dasent and Thorpe, says it was a common schoolboy's tale, and mentions Norwegian-version material plus thefts of rabbits and calves; the calves are taken by imitating cow cries.

  The editorial notes describe Master Thief versions in which a thief is challenged to steal horses, bedding, rings, clergy, food, and other targets, and succeeds by deceptive stratagems.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICII ALBANAICH. 2G7 / MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275; lines 8078-8183 confidence: high

  The German/Grimm summary has a runaway son who becomes a master thief; the Count sets three tasks: steal a favorite horse, remove bed-cover and ring, and steal parson and clerk. He succeeds by drunkenness, corpse deception, impersonating the Count, and pretending to be St. Peter.

  The variant summaries include the thief pretending to be St. Peter, an angel, a Count, and an old woman in order to deceive victims.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICII ALP.ANATCTT. 2G5 / MAC AN TUATHANAICII ALBANAICH. 2G7 / MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273; lines 7971-8076 confidence: high

  A smith in Eirinn has a servant very clever at stealing; the smith boasts of him to a gentleman, and they wager five notes that the lad can or cannot steal the gentleman's horse or powney.

  The lad is introduced as able to steal anything, a wager is laid over the gentleman's powney, and he steals it after deceiving the watchmen.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICII ALP.ANATCTT. 2G5 / MAC AN TUATHANAICII ALBANAICH. 2G7 / MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273; lines 7971-8076 confidence: high

  The gentleman posts gillies to guard the powney. The lad brings three whisky bottles, pretends to be drunk in the farm square, lets the watchmen find and drink the bottles, and steals the powney after they fall asleep.

  The lad plants whisky bottles on himself while pretending to be drunk; the watchmen drink them and fall asleep, enabling the theft.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICII ALP.ANATCTT. 2G5 / MAC AN TUATHANAICII ALBANAICH. 2G7 / MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273; lines 7971-8076 confidence: high

  No time is fixed for stealing the daughter, so the gentleman sets watchmen on her room. The lad travels to a seaport in Eirinn, gains a ship captain's help, dresses as a woman, and the captain plans to call him his sister.

  The lad dresses as a woman, is presented as the captain's unwell sister, and is admitted to sleep in the guarded daughter's room.

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• Popular Tales of the West Highlands, Volume 2 MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351 / MAC IAIN DIREACH. 353; lines 10624-10700 confidence: medium

  Gille Mairtean goes with Mac Iain Direach in the form of a fine maiden; the King of Eirinn meets them with the Yellow Bay Filly, a golden saddle, and a silver bridle.

  The King of Eirinn accepts Gille Mairtean in maiden form as a wife, after which Gille Mairtean attacks and wounds him.

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• Popular Tales of the West Highlands, Volume 2 MAC-A-RUSGAICH. 325 / MAC-A-RUSGAICH. 327 / MAC-A-RUSGAICH. 329 / SIAC-A-RUSGAICII. 331; lines 10084-10175 confidence: high

  Mac-a-Rusgaich pauses before the eating contest, goes out for a drink, gets a leathern bag, and places it between his shirt and skin before returning to the giant.

  Mac-a-Rusgaich hides a leather bag under his shirt, uses it to appear capable of eating and drinking beyond normal limits, and then cuts it open before the stone-throwing test.

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• Popular Tales of the West Highlands, Volume 2 MAC-A-RUSGAICH. 325 / MAC-A-RUSGAICH. 327 / MAC-A-RUSGAICH. 329 / SIAC-A-RUSGAICII. 331; lines 10084-10175 confidence: high

  Mac-a-Rusgaich draws a knife, puts it into the bag in front of him, lets out the bag's contents, says there is more room outside than within, lifts the stone, and throws it.

  After Mac-a-Rusgaich cuts the hidden bag, the giant takes the knife and stabs his own belly, which leads to his death.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. / MAGHACH COLGAR. 195 / IVIAGHACH COLGAR. 197 / MAGHACH COLGAR. 199; lines 5678-5731 confidence: medium

  The passage identifies Fionn as head of the band but not most successful, Diarmaid as brown-haired admirer of women, and Conan as wicked and mischievous, comparable to a clown or Loki.

  Conan is described as wicked and mischievous, and functionally compared to a pantomime clown or Loki.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 195 / IVIAGHACH COLGAR. 197 / MAGHACH COLGAR. 199 / MAGHACH COLGAR. 201; lines 5733-5840 confidence: medium

  The Brollachan has eyes and a mouth, can say only expressions meaning myself and thyself, has no other speech, and has no shape; he lies by the dying fire.

  The Brollachan can only say words glossed as myself and thyself, so when asked who burned him he answers in a way that leads the parent to say she would only take revenge if it were another.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 199 / MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207; lines 5959-6038 confidence: medium

  Ulysses enters the Cyclop's cave with companions; the Cyclop is a one-eyed shepherd, and the cave is a dairy for goats and sheep.

  The summarized Odyssey episode has Ulysses entering the underground cave of a one-eyed giant, surviving cannibalism through deception, and blinding him with a heated stake.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 199 / MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207; lines 5959-6038 confidence: high

  The giant eats Greek strangers, receives wine from Ulysses, hears the name No man, promises to eat him last, and sleeps.

  Ulysses' name No man causes the Cyclop's helpers to abandon him, and William's name William dean Suidhe lets him treat the Cailleach's repetition as an invitation to sit.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 199 / MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207; lines 5959-6038 confidence: medium

  The Cailleach is rich, wicked, and inhospitable; William wagers to circumvent her and uses the name William dean Suidhe to sit down.

  The Cailleach withholds hospitality and food, prays that the cake will kill William, but dies herself after eating the remainder while William avoids it.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6286-6383 confidence: medium

  A herdsman reports a wedding between the wet-cloaked warrior and the daughter of the Island Gruagach; the narrator asks for the herdsman's patched cloak in exchange for his coat.

  The narrator obtains the herdsman's patched cloak, puts it on, and goes up to the assembled wedding.

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• Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6385-6470 confidence: medium

  The speaker asks for the beggar's cloak and then says, "I struck him a blow of my fist in the midst of his face."

  The speaker seeks a beggar's cloak and is later treated as the big beggar at the wedding feast while gaining access to food and the bride's protection of the beggars.

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• Popular Tales of the West Highlands, Volume 2 MURACHADII MAC BRIAN. 223 / MURACHADII MAC BRIAN. 227 / MURACIIADII MAC BRIAN. 229 / THE THREE WIDOWS.; lines 6614-6644 confidence: medium

  Night comes before Dómhnull reaches the town; he goes into a wood, puts the hide about his head, and catches one of the birds that land on it.

  Dómhnull catches a bird and tells the gentleman that what he carries is a soothsayer.

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• Popular Tales of the West Highlands, Volume 2 MURACHADII MAC BRIAN. 227 / MURACIIADII MAC BRIAN. 229 / THE THREE WIDOWS. / THE THREE WIDOWS. 233; lines 6646-6736 confidence: high

  Domhnull says the bird will do every sort of divination; after he wrings it, the bird gives a sound, and Domhnull says it means the gentleman wants to buy it for two hundred pounds Saxon.

  Domhnull represents the bird's sound as a divinatory message naming a buyer and price, sells the bird, and the passage later states that the bird never divines afterward.

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• Popular Tales of the West Highlands, Volume 2 MURACHADII MAC BRIAN. 227 / MURACIIADII MAC BRIAN. 229 / THE THREE WIDOWS. / THE THREE WIDOWS. 233; lines 6646-6736 confidence: high

  While Domhnull counts the money, the men who killed the stots see him; he tells them they can get money by killing and flaying their own stots and taking the hides to the big town to sell.

  The men copy Domhnull's stated method for gaining money, kill and flay their stots, and fail in town while being mocked.

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• Popular Tales of the West Highlands, Volume 2 MURACHADII MAC BRIAN. 227 / MURACIIADII MAC BRIAN. 229 / THE THREE WIDOWS. / THE THREE WIDOWS. 233; lines 6646-6736 confidence: medium

  On the next day Domhnull dresses his mother in her best clothes, takes her to the big town, and walks to the king's house carrying her.

  Domhnull dresses his dead mother, props her upright with a stick by the well at the king's house, and has the maidservant tell the king that the woman has business with him.

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• Popular Tales of the West Highlands, Volume 2 MURACIIADII MAC BRIAN. 229 / THE THREE WIDOWS. / THE THREE WIDOWS. 233 / THE THREE WIDOWS. 235; lines 6738-6827 confidence: medium

  The maidservant reaches the silent woman, pushes her, removes the stick from her chest, and the woman goes head foremost into the well.

  Domhnull's directions precede the woman's fall into the well; he then loudly claims his mother drowned and receives five hundred Saxon pounds from the king.

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• Popular Tales of the West Highlands, Volume 2 MURACIIADII MAC BRIAN. 229 / THE THREE WIDOWS. / THE THREE WIDOWS. 233 / THE THREE WIDOWS. 235; lines 6738-6827 confidence: high

  The two men ask where Domhnull got the money; he tells them to kill their mothers, carry them through the big town, and shout for buyers of old dead women. Each kills his mother with a stone in a stocking.

  The two men ask how Domhnull obtained his money; he tells them to kill their mothers and try to sell them, after which they do so and are mocked and chased away.

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• Popular Tales of the West Highlands, Volume 2 MURACIIADII MAC BRIAN. 229 / THE THREE WIDOWS. / THE THREE WIDOWS. 233 / THE THREE WIDOWS. 235; lines 6738-6827 confidence: medium

  The two men seize Domhnull, put him into a barrel, plan to roll it from a peak of rock, then leave it on the great road while they go in to take a dram.

  The two men put Domhnull in a barrel to roll him from a rock; when a shepherd arrives, Domhnull says he is making a fortune there among gold and silver.

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• Popular Tales of the West Highlands, Volume 2 NA TRI BANTRAICHEAN, 239 / NA TRI BANTRAICHEAN. / NA TRI BANTRAICHEAN. 241 / THE THREE WIDOWS. 243; lines 6928-7028 confidence: high

  Levi-our flays the cow, dries the hide, sews two pockets to it, and places several pieces of money of different values in the pockets.

  Levi-our creates a hide with hidden coins and demonstrates it as if the hide itself pays for drink, causing a buyer to purchase it.

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• Popular Tales of the West Highlands, Volume 2 NA TRI BANTRAICHEAN, 239 / NA TRI BANTRAICHEAN. / NA TRI BANTRAICHEAN. 241 / THE THREE WIDOWS. 243; lines 6928-7028 confidence: high

  Three men named Ribin, Robin, and Levi-our live in the same place; the other two dislike Levi-our and, while he is away, kill one of his cows “out of revenge.”

  After his neighbors kill his cow, Levi-our turns the cowhide into a means of deceiving a buyer and gaining one hundred merks.

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• Popular Tales of the West Highlands, Volume 2 NA TRI BANTRAICHEAN. / NA TRI BANTRAICHEAN. 241 / THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245; lines 7030-7116 confidence: high

  Levi-our's mother is killed in his house out of revenge while he is away; he finds the body, dresses it in her usual dress, carries it to the market town, and props it with two sticks by a deep well.

  Levi-our props his dead mother beside the well, sends a boy to address her, and accuses the boy after the body falls into the well.

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• Popular Tales of the West Highlands, Volume 2 NA TRI BANTRAICHEAN. / NA TRI BANTRAICHEAN. 241 / THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245; lines 7030-7116 confidence: high

  Levi-our asks a boy from a school to summon the old woman by the well; when she gives no answer, the boy pushes her and she falls into the well. Levi-our calls the town-guard, and the boy is arrested and imprisoned for drowning his mother.

  After the boy is accused and imprisoned, the provost offers burial and five hundred merks so his son may be let off, and Levi-our accepts.

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• Popular Tales of the West Highlands, Volume 2 NA TRI BANTRAICHEAN. / NA TRI BANTRAICHEAN. 241 / THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245; lines 7030-7116 confidence: high

  The imprisoned boy is the provost's son. The provost offers to bury Levi-our's mother and give five hundred merks; Levi-our accepts. Back home, he tells his neighbours he sold his dead mother because dead old women bring a high price for bone powder.

  Levi-our tells his neighbours that dead old women sell for a high price; they kill old women and try to sell the bodies, but are surrounded and flee.

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• Popular Tales of the West Highlands, Volume 2 NA TRI BANTRAICHEAN. 241 / THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247; lines 7118-7210 confidence: high

  The men pursue Levi-our; he exchanges clothes with a man herding sheep and tells him to run. The pursuers push the substituted man into the deep black pool of Ty-au-leoban, and he is not seen again.

  Levi-our exchanges clothing with a shepherd so the pursuers attack the wrong man; Brian escapes from a sack and substitutes dogs before the sack is beaten and thrown into the sea.

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• Popular Tales of the West Highlands, Volume 2 Popular Tales of the West Highlands, Volume 2 / THE CHEST. 11 / THE CHEST. 13; lines 206-277 confidence: medium

  The hostelry owner recognizes the man and the skin-cutting is about to begin; the woman demands a linen web and a bloodless cutting, with a reciprocal strip from the owner if blood falls, so the man is let go.

  The woman blocks the skin-cutting by requiring that no blood fall and by threatening an equivalent strip from the creditor if blood appears.

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• Popular Tales of the West Highlands, Volume 2 Popular Tales of the West Highlands, Volume 2 / THE CHEST. 11; lines 131-204 confidence: medium

  The king asks the captain for a silk gown for his wife; the captain proposes a wager about entering the king's chamber, with heirship and the ship's silk as pledges.

  The captain bets that he can gain entry to the king's chamber and accomplishes this through deception and concealment.

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• Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59 / THE SMITH AND THE FAIRIES. G3; lines 1525-1654 confidence: medium

  An envious neighbour cries that Dunbhuilg/Dunvuilg is on fire; the little company echoes it, names hammers, an anvil, children, and grown men, and runs off after nearly finishing the housewife's web.

  The cry that Dunbhuilg or Dunbhulaig is on fire makes the fairy company abandon the work and run off; a variant explicitly uses the cry to get rid of them.

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• Popular Tales of the West Highlands, Volume 2 SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351; lines 10541-10622 confidence: medium

  Gille Mairtean puts himself in the shape of a ship, Mac boards, and he sails to France, runs onto a rock on dry land, and tells Mac to report a lost skipper and stranded ship.

  Gille Mairtean instructs Mac to claim shipwreck; the royal family comes to see the ship, and sweet music draws the daughter onto it before it is suddenly at sea.

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• Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICH. 359 / SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367; lines 10842-10942 confidence: medium

  MacPhie pretended contentment, learned that a hatchet could cut the thread on the enchanting clue, stole the hatchet, ordered his boat to wait, and set out at dawn.

  MacPhie pretends contentment, obtains the secret of the hatchet, steals it, and uses it to cut the thread while escaping by boat across the shore boundary.

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• Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369; lines 10944-11038 confidence: high

  On a snowy morning Brian sees a fox putting on his shoes and stockings; Brian tells the fox to leave them, and the fox says he has long gone without such things and will use them that day.

  The fox speaks, puts on Brian’s shoes and stockings, and offers Brian their return if Brian takes him as servant.

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• Popular Tales of the West Highlands, Volume 2 SGEULACHD SGI RE MO CHEALAG. / THE TALE OF SCIRE MO CHEALAG. 397 / THE TALE OF SGIRE MO CHEALAG. 399 / THE TALE OF SGIRE MO CHEALAG. 101; lines 12329-12430 confidence: high

  The first fools are a man and woman trying to put a cow on a roof to eat corn growing there; the protagonist cuts the corn with his knife, throws it down, and receives fifty marks.

  The protagonist earns marks by solving the roof-corn problem and bargains for marks before resolving the dyke workers’ leg confusion.

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• Popular Tales of the West Highlands, Volume 2 SGEULACHD SGI RE MO CHEALAG. / THE TALE OF SCIRE MO CHEALAG. 397 / THE TALE OF SGIRE MO CHEALAG. 399 / THE TALE OF SGIRE MO CHEALAG. 101; lines 12329-12430 confidence: medium

  He goes to a house, tricks people there, says his name is “Saw ye ever my like,” and the old man later finds his people tied on tables; their repeated answers lead him to realize someone has played tricks on them.

  The protagonist tells household members his name is “Saw ye ever my like,” which produces misleading answers when the old man questions them.

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• Popular Tales of the West Highlands, Volume 2 SGEULACHD SGI RE MO CHEALAG. / THE TALE OF SCIRE MO CHEALAG. 397 / THE TALE OF SGIRE MO CHEALAG. 399 / THE TALE OF SGIRE MO CHEALAG. 101; lines 12329-12430 confidence: medium

  The editor says “the weaver played him a trick” almost the same as one in “Norse Tales” among the adventures of “the Master Thief.”

  The editor says the weaver’s trick on the pursuer is almost the same as an adventure of the Master Thief in Norse Tales.

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• Popular Tales of the West Highlands, Volume 2 SIAC-A-RUSGAICII. 331 / SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1; lines 10177-10315 confidence: medium

  Dewar reports a tradition that Gille Neumh Mac Rusgaich disguised himself in woman's apparel, went to Iona, passed for a nun, and caused some sisters to become frail; he also reports a long tale involving Mac-a-Rusgaich's sister, her service attending ladies, and his disguise in her clothes.

  The passage reports Mac-a-Rusgaich disguising himself in woman's apparel, going to Iona, and passing for a nun.

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• Popular Tales of the West Highlands, Volume 2 SIAC-A-RUSGAICII. 331 / SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1; lines 10177-10315 confidence: high

  A giant appears to a little herd boy and threatens to kill him; the boy replies that he is very strong although small and is an enchanter who would make the giant ill if eaten.

  The herd boy survives a giant's threats by deceptive claims and substitutions: curds for stone, verbal threat over the hammer, and black pudding for a wounded body.

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• Popular Tales of the West Highlands, Volume 2 SIAC-A-RUSGAICII. 331 / SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1; lines 10177-10315 confidence: high

  The tale includes a hasty-pudding feat and a black pudding hidden in the boy's jacket; when the boy pierces it and blood runs, the giant imitates him by stabbing himself and dies.

  The boy pierces a black pudding that runs blood, and the giant imitates him by plunging a knife into himself and dying.

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• Popular Tales of the West Highlands, Volume 2 SUTHERLAND FAIRIES. 75 / BADENOCH. / BADENOCH FAIRIES. 77 / EOSS.; lines 2109-2177 confidence: medium

  Argyllshire stories are described as similar: fairies live in hills, carry people away, dance to pipes, steal milk, are overcome by charms, and cannot withstand a rowan-tree cross or cross running water.

  The passage says fairies cannot withstand a rowan-tree cross or follow over a running stream; the lad escapes the fairy troop by leaping the lin.

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• Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACH. 429 / THE FAIR GRUAGACH. 431 / THE FAIR GRUAGACH. 433 / THE FAIR GRFAGACH. 435; lines 13595-13764 confidence: high

  The Tree Lion comes, becomes a bull, then an ass, then a hawk; the Fair Chief takes matching forms, wounds and kills him, then Fionn puts the Fair Chief in the napkin under earth and stands on the turf.

  After hiding the Fair Chief under the earth, Fionn answers that he does not know above the earth who killed the Tree Lion, allowing a technically true answer to mislead the questioner.

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• Popular Tales of the West Highlands, Volume 2 THE RIDERE (KNIGHT) OF RIDDLES. 37 / AN TULMAN. / SANNTRAIGH. / SANNTRAIGH. 53; lines 1196-1245 confidence: medium

  The wife hears the dogs coming, throws portions of the kettle’s contents to delay them, reaches near the farm, and leaves the remaining contents there.

  The wife keeps the remnants in the kettle and throws them piece by piece to delay the dogs until she reaches the farm.

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• Popular Tales of the West Highlands, Volume 2 THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON. / MAC-A-RUSGAICH. 325; lines 9802-9895 confidence: medium

  The tenant goes to the wedding; Mac-a-Rusgaich puts stots into a fang, removes their eyes, puts the eyes in his pocket, saddles a horse, and goes to the wedding house.

  Two tasks are fulfilled by treating language literally: an ox-eye is made into an actual animal eye that is thrown, and a sheep footpath is made from sheep legs. The available taxonomy reference is used cautiously because the action turns on the boundary between speech, obedience, and mischief.

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• Popular Tales of the West Highlands, Volume 2 THE SON OF THE SCOTTISH YEOMAN. 255 / THE SON OF THE SCOTTISH YEOMAN. 257 / THE SON OF THE SCOTTISH YEOMAN. 259 / THE SON OF THE SCOTTISH YEOMAN. 2G1; lines 7739-7822 confidence: medium

  The servant wagers ten hundred merks that he will steal the bishop that night; the bishop rejects the possibility and wagers fifteen hundred merks that he will not.

  The servant attempts the wagered theft by acting at midnight as Sunday begins, entering the bishop's church, occupying the pulpit, and staging a fear-inducing performance.

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• Popular Tales of the West Highlands, Volume 2 THE SON OF THE SCOTTISH YEOMAN. 257 / THE SON OF THE SCOTTISH YEOMAN. 259 / THE SON OF THE SCOTTISH YEOMAN. 2G1 / THE SON OF THE SCOTTISH YEOMAN. 2G3; lines 7824-7877 confidence: medium

  The chief magistrate wishes the poor Scotsman were present; the young man reveals that he and the bishop are there. The master praises him, and the bishop accuses him of getting the better of him.

  The bishop accuses the young man of getting the better of him, and the chief magistrate says the young man has the bishop's daughter, horse, and money; the young man then marries the daughter.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. / THE THREE WIDOWS. 233 / THE THREE WIDOWS. 235 / THE THREE WIDOWS. 237; lines 6829-6926 confidence: high

  After the shepherd opens the barrel, Domhnull comes out, seizes the shepherd by the shanks, and sets him head foremost in the barrel.

  Domhnull exits the barrel and places the shepherd inside; the group then carries the barrel to the rock and sends it down.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. / THE THREE WIDOWS. 233 / THE THREE WIDOWS. 235 / THE THREE WIDOWS. 237; lines 6829-6926 confidence: high

  Domhnull says that after he reached "the world over yonder," he was sent back with a hundred sheep to make money, and says the group would receive the same by the means they used on him.

  After Domhnull says the same means will bring them reward, the group attempts the descent; one person is sent down in a barrel and another jumps, and both die.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249; lines 7212-7313 confidence: high

  The hero dries the cowhide, puts money into its knees and hoofs, strikes it so coins fall out, and sells it in town.

  Hugh makes a cowhide appear to produce coins and sells it; the editor explicitly identifies this as the selling of something valueless as a source of riches.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249; lines 7212-7313 confidence: high

  Hugh props his mother-in-law's body near a well-spring by a hostel; a drover pushes her, she falls into the well, and Hugh gets a hundred marks by threatening him.

  Hugh props his dead mother-in-law near the well, lets the drover knock her in, then obtains money by threatening him with punishment.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249; lines 7212-7313 confidence: high

  At a dance, Hugh cuts a blood-filled pudding under his wife's covering with a black knife; she falls as dead, then rises after he blows a hunting horn. The neighbours buy the horn, kill their wives, and cannot revive them.

  Hugh makes his wife appear dead through a blood-filled pudding and then appear revived by blowing a horn, leading neighbours to buy the horn and fail disastrously.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249; lines 7212-7313 confidence: high

  The neighbours put Hugh in a sack to throw him over a fall; while they drink at an inn, Hugh persuades a passing drover to take his place, and the drover is thrown over.

  Hugh, confined in a sack for execution, persuades a passing drover to exchange places; the drover is thrown over the fall instead.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 243 / THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249; lines 7212-7313 confidence: high

  The neighbours find Hugh counting money and hear he got it at the bottom of the fall; they throw one another and themselves over, all die, and Eobhan lurach takes their farms and cattle.

  After Hugh claims to have obtained money at the bottom of the fall, the neighbours throw each other and themselves over it and die, enabling Hugh to take their property.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251; lines 7315-7457 confidence: medium

  A man bargains to take off an old hat as payment; a buyer sees the hat's effect, buys and tries it, is cudgelled by innkeepers, and curses the tar who outwitted him.

  The old hat has an apparent effect, is sold to a buyer, and leads to the buyer being beaten while the tar is described as having outwitted him.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251; lines 7315-7457 confidence: high

  The editor refers to Straparola, 1567, where a priest and three rogues outwit each other.

  The Straparola version is explicitly summarized as a priest and three rogues who outwit each other in successive exchanges.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251; lines 7315-7457 confidence: high

  The priest pretends to kill his housekeeper with a knife and blood-filled bladder, appears to revive her, sells the method to the rogues, and they kill their three wives in earnest.

  The priest stages a killing and revival with props and sells the supposed means to the rogues, who then kill their wives in earnest.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251; lines 7315-7457 confidence: high

  The rogues put the priest in a sack to drown him; he tells a shepherd that a lord wants to marry him to his daughter, persuades the shepherd into the sack, and the shepherd is drowned while the priest takes the sheep.

  The priest is confined in a sack for drowning but persuades a shepherd to take his place; later the rogues enter sacks and are taken to the river.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 245 / THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251; lines 7315-7457 confidence: high

  The servant remarks that the bishop has a good brown horse; the master says it is the best horse in London and that many have tried and failed to buy it; the servant returns to try.

  The servant wagers with the bishop that he will have or steal the bishop's prized horse by the next day, staking money and his head.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251 / THE SON OF THE SCOTTISH YEOMAN. 255; lines 7459-7557 confidence: high

  The young man asks the hangman for a dead man; the hangman notes a man hanged that day and identifies the hanging rope as available.

  The young man uses a hanged man's body and the chimney to make the guards believe he has destroyed himself, enabling him to take the horse.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 247 / THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251 / THE SON OF THE SCOTTISH YEOMAN. 255; lines 7459-7557 confidence: high

  The chief magistrate tells his servant that the bishop will make sure no one steals the horse by having it watched.

  The bishop has the horse guarded in a room, yet the young man removes it by misleading the guards.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251 / THE SON OF THE SCOTTISH YEOMAN. 255 / THE SON OF THE SCOTTISH YEOMAN. 257; lines 7559-7652 confidence: medium

  The bishop calls the servant a "Scroundel" and "thorough thief"; the servant replies that he had told what he was to do and demands "my five hundred merks," which must be paid unwillingly.

  The servant converts a previous horse theft into paid success and then lays an escalating wager that he can steal the bishop's guarded daughter.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 249 / THE THREE WIDOWS. 251 / THE SON OF THE SCOTTISH YEOMAN. 255 / THE SON OF THE SCOTTISH YEOMAN. 257; lines 7559-7652 confidence: medium

  The servant says, "I am here, good master," with "the bishop's brown horse" beside him, and his master calls him "a clever fellow."

  A servant called clever confronts a bishop, secures payment despite insult, and prepares another deceptive enterprise against him.

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• Popular Tales of the West Highlands, Volume 2 THE THREE WIDOWS. 251 / THE SON OF THE SCOTTISH YEOMAN. 255 / THE SON OF THE SCOTTISH YEOMAN. 257 / THE SON OF THE SCOTTISH YEOMAN. 259; lines 7654-7737 confidence: high

  The men put on dresses from the tailor, go to the bishop's door, and use the royal family's custom of rubbing the bottom of the door with the point of the foot.

  The Scotsman adopts female royal dress and uses the royal family's nonverbal door-signal to cross the guarded threshold of the bishop's house.

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• Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 103 / THE TWO SHEPHERDS. 105 / THE TWO SHEPHERDS. 107 / THE TWO SHEPHERDS. 109; lines 3107-3230 confidence: medium

  Uistean takes the cup and flees; the fairies pursue him but return after cockcrow, especially after the second cock is identified as the black cock of March.

  The pursuing fairies turn back after cockcrow, marking a time-bound limit on the chase.

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• Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 95 / AN DA CHIOBAIR. / THE TWO SHEPHERDS. 97 / THE TWO SHEPHERDS. 99; lines 2649-2736 confidence: high

  The boy's master warns him to attend the meeting, gives him a sword, and instructs him to draw a circle and cross in the name of the Trinity, stand there until sunrise, and keep the book if he can get it inside the circle.

  The boy is told to draw a circle and cross, stand inside until sunrise, and not leave even when the gentleman tries to lure him out; the master says the gentleman cannot touch him inside the circle.

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• Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 99 / THE TWO SHEPHERDS. 101 / AATEST HIGHLAND TALES. / THE TWO SHEPHERDS. 103; lines 2829-2910 confidence: medium

  Introductory note: the same being appears tamed, still supernatural and extraordinarily strong, attached to a family, and a regular brownie.

  The bauchan is described as attached to a family and as alternately aiding, opposing, fighting, teasing, and helping Callum.

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• Popular Tales of the West Highlands, Volume 2 THE WIDOW AND HER DAUGIITEUS. 2S9 / THE TALE OF THE SOLDIER. 291 / THE TALE OF THE SOLDIER. 293 / AN SAIGIIDEAR. 295; lines 8793-8831 confidence: medium

  John goes on with the Mischief on his back and reaches a great furnace.

  The Mischief is carried on John's back, asks to be released, bargains about not causing trouble, and is cast with the abersgaic into a furnace.

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• Popular Tales of the West Highlands, Volume 2 THE WIDOWS SON. / MAC-A-RUSGAICH. 325 / MAC-A-RUSGAICH. 327 / MAC-A-RUSGAICH. 329; lines 9993-10082 confidence: high

  The giant asks Mac-a-Rusgaich to go first cutting a swathe; Mac-a-Rusgaich takes the shorter inner way and says this will mow the park at one cut, while the giant sees his own outside cut would be much longer and ends the task.

  Across mowing, threshing, and throwing scenes, Mac-a-Rusgaich uses routes, objects, and verbal challenges that make the giant's greater force or longer labor disadvantageous, causing the giant to abandon each task or move to another contest.

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• Popular Tales of the West Highlands, Volume 2 THE WIDOWS SON. / MAC-A-RUSGAICH. 325 / MAC-A-RUSGAICH. 327 / MAC-A-RUSGAICH. 329; lines 9993-10082 confidence: high

  The giant gathers the hardest stones; Mac-a-Rusgaich gathers clay and rolls it into little round balls. The giant's stone splinters on the crag, while Mac-a-Rusgaich's clay lump sticks there.

  In the crag-throwing contest, the giant uses hard stones that splinter, while Mac-a-Rusgaich uses clay balls that stick to the crag and presents this as the desired result.

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• The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4859-4950 confidence: high

  The party travels to a vast castle; a huge black man identifies it as Gwrnach the Giant's castle and says no guest returns alive unless he brings a craft.

  The castle gate will not open except to a craftsman, and Kai gains entry by presenting his skill as a sword-burnisher.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6160-6213 confidence: medium

  Rhiannon says Pwyll should bestow her on Gwawl to avoid shame but that she will prevent the marriage; she will give Pwyll a small bag, arrange a one-year delay, and have him return ragged while one hundred knights wait in the orchard.

  Rhiannon’s plan depends on a bag that will not become full, a condition requiring a wealthy noble to tread down the food, and the inversion of the bag into a trap.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6215-6304 confidence: medium

  Pwyll, wearing coarse ragged garments and old shoes, enters the hall after the carousal begins, greets Gwawl, and asks only that his small bag be filled with meat.

  Pwyll enters the hall in ragged clothing, asks only for the bag to be filled, gives a special condition for filling it, and uses that condition to trap Gwawl.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7477-7567 confidence: medium

  Gwydion tells Math of new beasts called pigs or swine in the south, owned by Pryderi and sent from Annwvyn by Arawn; he proposes to go as one of twelve in the guise of bards.

  Gwydion’s party travels in the guise of bards, is joyfully received, and Gwydion charms Pryderi’s court before making his request.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7769-7854 confidence: high

  Gwydion and the boy sail to the port, make shoes, alter their appearances so they are not known, and are identified by castle people as cordwainers.

  Gwydion stages a cordwainer disguise and shoe-making ruse to bring Arianrod to the boat; after the boy shoots the wren, Arianrod's remark is treated as the boy's name.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7769-7854 confidence: high

  Gwydion and the boy sail to the port, make shoes, alter their appearances so they are not known, and are identified by castle people as cordwainers.

  Gwydion changes the aspect of himself and the boy so they are not recognized as cordwainers, and later they change form into two youths presented as bards from Glamorgan.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7769-7854 confidence: medium

  At dawn Gwydion and Llew travel along the sea coast, equip themselves with horses, change form into the semblance of two youths, and have the porter announce them as bards from Glamorgan.

  Gwydion and Llew are announced as bards from Glamorgan, are welcomed by Arianrod, and Gwydion is described as an excellent teller of tales.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7856-7952 confidence: high

  Gwydion calls on magic and power before dawn; the land resounds with uproar, trumpets, and shouts, and Arianrod reports ships covering the ocean and approaching land.

  Gwydion creates a false invasion by magic so that Arianrod arms the youth; he then states that the tumult was meant to break her prophecy and obtain arms for her son.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7954-8050 confidence: medium

  Llew says he cannot be killed in a house or outside, on horseback or on foot, but can be killed when a bath is made by a river with a roofed cauldron and a buck beside it, with one foot on the buck and one on the cauldron edge.

  Llew’s death requires conditions that avoid ordinary categories: neither inside nor outside, neither mounted nor on foot, and a stance between bath or cauldron edge and buck.

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• The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8811-8902 confidence: medium

  Elphin is put in a castle tower with a thick chain, said to be silver because of royal blood; Maelgwn sends Rhun to investigate Elphin's wife, and Taliesin warns his mistress and arranges for a kitchen maid to wear her apparel and rings.

  Rhun attempts deception and disgrace through a drugged drink and false proof, while Taliesin counters by arranging a substitution that prevents the intended accusation from holding.

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• The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8904-9025 confidence: high

  Taliesin “played ‘Blerwm, blerwm,’ with his finger upon his lips”; the bards later stand before the king without speaking, pouting and making the same sound with their fingers on their lips.

  Taliesin makes the “Blerwm” lip gesture in the bards’ path; they then appear before the king unable to speak and repeat the gesture instead.

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• The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9316-9505 confidence: medium

  Taliesin has Elphin wager against the king’s horses at Morva Rhiannedd; the king brings twenty-four swift horses; Taliesin gives the rider twenty-four blackened holly twigs and instructions to strike overtaken horses and mark the stumble spot.

  Taliesin uses a detailed race stratagem involving burned holly twigs and a marked stumble spot; the marked spot becomes the place where treasure is found.

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• The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4324-4416 confidence: medium

  Angus, absent from the distribution of the sídhe, demands one from the Dagda, asks to stay at Brugh-na-Boyne for a day and a night, then claims that days and nights make up time and eternity; the Dagda yields the palace to him.

  Angus gains possession of Brugh-na-Boyne by exploiting the wording of a grant for 'a day and a night' and turning a temporary stay into permanent tenure.

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• The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7987-8084 confidence: high

  The passage says name and soul were treated as equivalent; Gwydion and the boy disguise themselves as shoemakers and make a seaweed boat and false leather by magic to lure Arianrod.

  Gwydion uses disguise, magical objects, and a staged incident to make Arianrod utter words that allow him to name the boy.

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• The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7987-8084 confidence: high

  Arianrod is defeated in keeping the son nameless; Gwydion lets the boat and leather revert to seaweed, sedge, and sticks; Arianrod lays a destiny that the boy shall not take arms until she gives them.

  Arianrod’s destiny that Lleu will not take arms until she gives them is overcome when Gwydion creates the illusion of an attacking army and ships.

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• The Mythology of the British Islands CHAPTER XVI / THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES; lines 8674-8772 confidence: high

  At the next feast, Pwyll waits with a hundred men in ambush, enters in ragged clothing carrying Rhiannon’s magic leather bag, and asks Gwawl to fill it with meat; the bag cannot be filled.

  Rhiannon and Pwyll use a magic bag that cannot be filled to lure Gwawl into stepping inside, after which Pwyll ties him up and forces him to renounce his claim.

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• The Mythology of the British Islands CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII / CHAPTER XIX; lines 9236-9335 confidence: medium

  The bishop says the mouse is his wife, identifies himself as Llwyd son of Kilcoed, and says he cast the charm over Dyfed and upon Rhiannon and Pryderi to avenge Gwawl for Pwyll's game of badger in the bag. He also says his household came in the guise of mice and took away the corn.

  Llwyd says he enchanted Dyfed and Rhiannon and Pryderi to avenge Gwawl for the game of badger in the bag played by Pwyll.

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• The Mythology of the British Islands CHAPTER XVIII / CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS; lines 9338-9441 confidence: medium

  The passage says the gods of light fight for practical benefits; Gwydion’s greatest raid on Hades seeks pork after Arawn, King of Annwn, sends pigs or swine to Pryderi; Gwydion wants them by force or fraud, and Mâth gives consent.

  Gwydion and his companions disguise themselves as bards to gain access to Pryderi, and Gwydion uses storytelling before requesting the swine.

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• The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: medium

  Angus is called a Gaelic god of love and beauty; subentries list his attributes, wooing of Caer, cheating of the Dagda, theft of Etain from Mider, help to Diarmait and Grainne, and pig contest against the Fenians.

  Angus is indexed as cheating his father, the Dagda, and stealing Etain from Mider.

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• The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13704-13835 confidence: medium

  The Dagda is listed as Gaelic god of the Earth; the entry mentions his dress, arms, harp, porridge-feast, being cheated by Angus, resignation of Tuatha Dé Danann kingship, and last appearance.

  The Dagda is said to be cheated by his son Angus and to resign kingship of the Tuatha Dé Danann.

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• The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7158-7258 confidence: high

  Gobhan the Architect and young Gobhan build Balor of the Blows a palace; Balor removes the scaffolding to strand them on the roof and starve them, but they begin destroying the roof, forcing Balor to let them come down.

  Balor traps Gobhan and his son after they build his palace; Gobhan forces release by damaging the roof and later arranges for Balor’s son to be imprisoned until the craftsmen are freed with pay.

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• The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7521-7680 confidence: high

  The passage lists Leprechaun, Gan Ceanach, Pooka, Dulachan, and related sprites, comparing them to elves, trolls, silenoi, and satyrs and describing their actions.

  The Pooka leads travelers astray and takes the form of an ass or mule to entice them to ride.

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• The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3062-3167 confidence: medium

  In Greece the sons disguise themselves as poets; Brian sings before King Tuis and asks for the pig’s-skin as the reward for his poem.

  The sons enter Tuis’s court disguised as poets seeking largess, and Brian uses a praise poem to request the pig’s-skin as reward.

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• The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3169-3278 confidence: medium

  The brothers sail to Persia for King Pisear’s spear, enter the Persian king’s hall disguised as poets, and Brian sings about the spear before asking to receive it as his poem’s reward.

  The brothers enter courts under disguises as poets or mercenary soldiers and then obtain valued objects through killing, combat, or theft-like seizure.

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• The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11705-11782 confidence: high

  The first plague is the Coranians, sorcerers whose fairy money returns to fungus, who can hear speech throughout Britain if wind meets it, and who cannot be harmed by weapons; the money is compared to Gwydion’s magical shields, horses, and hounds used to deceive Pryderi.

  The Coranians’ money appears real but returns to fungus; the passage compares this with Gwydion’s magically made objects used to deceive Pryderi.

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• The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 12018-12098 confidence: medium

  St. Collen has a cell beneath a rock near Glastonbury Tor in Gwyn’s island of Avilion; two men call Gwyn King of Annwn and the fairies, Collen calls them demons, and Gwyn’s messenger summons the saint to the hill.

  St. Collen denounces Gwyn and his fairies as demons, is summoned to meet Gwyn on Glastonbury Tor, and encounters a supernatural court that appears in ordinary landscape.

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