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tribe

content

pp.

4:1

spider & birds

107-8

4:1:1

lark

109

4:1:2

lark

109

4:1:3

butterfly

110

4:1:4

Chiricahua

owl

110-1

4:2:1

Oglala

buffalo

111-2

4:2:2

Minneconjou

buffalo

113

4:2:3

Cheyenne

coyote

114

4:2:4

(Wyoming)

wolves’ howling

114-5

4:2:5

Cheyenne

coyote’s howling

116

4:3

--

Animal Powers

116

4:3:1

animals’ self-protection

117

4:3:2

Blackfoot

animal’s warning of death

118

4:3:3

Gros Ventre

Buffalo of the Sun

119-20

4:4

--

Animals Admonishing

121

4:4:1

Blackfoot

buffalo-bull Dream

121

4:4:2

Blackfoot

Bears Warn Hunter

122

4:4:3

Blackfoot

wolf vision/dream

123

p. 107

"Quite frequently, within dream and vision experiences, we observe a change of bodily form so that birds become animals, and human persons take on other shapes. The Spider, Iktomi in the Sioux tradition, is noted for moving back and forth in various shapes in the course of these events."

p. 108

"in Tsitsistas [Cheyenne] memories, animals talked with humans, took pity on them, protected and taught them, gave them special power and knowledge, healed them from wounds and sicknesses, kept them alive with self-sacrifice, and, finally, became human themselves to help them in great need." (WH, p. 12)

p. 109

"The prairie chicken, the meadowlark, and the crow are birds that make sounds that can be interpreted into Sioux words." (MIB, p. 70)

"They say that meadow larks come close to the dwellings of human beings at night and listen to what the people say, ... the next morning the larks ... singing out what they have heard the night before. The Dakota say that if you pay attention to what the meadow lark sings, you can plainly distinguish words and sentences. ... Two other kinds of birds which thus talk are the brown thrasher and the red-winged blackbird." (PS, p. 161)

"The larks in our state [South Dakota] ... talked the Sioux language – at least we inferred that they did". (MPS, p. 39)

p. 110

"Butterflies talk to women. A spirit will get into a beautiful butterfly, fly over to a young squaw, and sit on her shoulder. The spirit will talk through the butterfly to the young woman and tell her to become a medicine woman." (LDSV, p. 135)

p. 111

"Owls talk the Chiricahua language. They say different things to different people." (AL, p. 250)

p. 111

After a snowstorm, "it was still and very cold. ... a coyote began to howl not far off, and suddenly I knew it was saying something. It was not making words, but it said something plainer than words". (BES, p. 151)

p. 113

"Suddenly his horse stopped, snorting, with rigid ears, staring at something ahead. [The rider] looked up and saw a big buffalo bull facing him. The bull was singing ... . ... The great bull said : "Friend look at me. ... My father and mother ... want something." After the bull said this he rolled in the snow, and when he got up, one side of his body seemed covered with white paint. The other side was red. Tied to his horn on the right side was a white shell, and tied to his horn on the red side was a streamer of red flannel. The buffalo said ..., "My friend, I want you to be my friend, and I will show you what to do. ..."" (WC, pp. 109-110)

p. 114

He "heard a howl which brought him wide awake and sitting up in his blankets with prickles running up

p. 115

and down his spine. It was the howl of a wolf that he heard, but it was no ordinary howl. The sound was weird and eerie – exactly like the death wail of an Injun woman. ... They all recognized that sound – it was the howling of a "medicine wolf."" (JBMM, p. 237-238)

p. 116

There was a certain "Cheyenne who could understand what the coyotes said when they howled". (ChI, p. 106)

p. 117

"Among our tribe there is a superstition concerning the black-tailed deer. It is said that if this deer becomes aware of the hunter who is about to aim at it, the animal can deflect the bullets of the hunter and save itself. ... According to my tribespeople, the prairie dog and the prairie chicken both have the power to keep a hunter from hitting them." (MIB, pp. 56-57)

p. 118

" "That every shot I fired failed to kill was a warning to me, a sure warning that some relative, someone dear to me is dead," he dejected answered. ... Such warnings were well known, he said ... . ... [This was subsequently confirmed.] And he said to me : "... now you know that my warning was true. It is that we Lone People (Indians) receive such messages from our gods that the whites are never given by their different kinds of gods."" (B&B, p. 89)

p. 119

"They all looked and saw a herd of buffalo coming from the sky. ... The herd dropped close by. When the people see anything like that they say it is a holy thing. ... The man who first saw these buffalo ... yelled : "Come See!" The others all looked ... . When the buffalo landed, the earth shook". (GVM,II, p. 415)

p. 120

"The buffalo were "bigger and fatter" ... animals coming out of the sun".

"As I slept I, my shadow, went forth ... . It was that, as I was walking in a valley strange to me, a buffalo bull came out from a grove, came toward me, stopped and raised high a right forefoot, making ... the sign for peace. So, peace I also signed, and he came on. Soon we met and he said to me : "... stop using your piskans"". (B&B, p. 317)

"Thereafter, the Blackfeet abandoned the practice of driving the animals off cliffs".

"Away to my right, some thick bush shook and swayed and, watching, I saw two big real-bears come out of it and straight toward me. As I was about to raise my rifle to aim at one of them, he called out to me "Stand as you are, for we have come to talk to you." I was very much surprise to be so addressed, by a real-bear, in perfect Pikuni lnaguage. They came on ..., and the one said to me : "... go, kill all the grass-eaters that you want, but don’t shoot any of our relatives. I warn you now that you must not attempt to harm them. ..." I tired to think quickly what I should say to them, and, before I could make up my mind, they suddenly disappeared, my shadow came back into my body. I awoke with a loud cry, and found myself sitting up in bed, my body wet with perspiration." (MLI, pp. 18-19) {Here, the term "real" in "real-bear" is to signify "divine", as witnessed in a dream. Bears as experienced by a human in the waking-state would not be accounted as "real" in the sense that a human is "real".}

[account by informant of his father’s power-vision/dream :] "A wolf came to him and said, "I am chief of these great plains, and I have taken a liking to you; therefore I am going to tell you how to make something that will preserve you in times of danger. Go get the tail feathers of an owl, skins of weasels and minks, and make a ... bonnet." ... my father, or rather his shadow ... collected the feathers and skins and made the bonnet, but it did not please the wolf; he took it apart, rearranged the materials, singing all the time as he put them together. And when he was satisfied with his work, he put the bonnet on my father and walked around and around him, looking at it, still singing, and at last said, "There it is, as I wanted it. ... And do not forget this, my song that goes along with it, and which you are to sing when you put the bonnet on and face danger." (MLI, pp. 50-51)

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pp.

5:1

--

Making Plants Grow miraculously

126-7

5:1:1

Pawnee

Maize Growers

127

5:1:2

Pawnee

Growing the Cedar Berry

128

5:1:3

Pawnee

sprouting a cedar cutting

128-9

5:1:4

Crow

producing foods

129-30

5:1:5

Navaho

Maize Growers

130

5:1:6

Navaho

Seed Giving

131

5:1:7

Navaho?

Seed Grass Caerimony

132

5:1:8

Zun~i

Maize Growers

133-5

5:2

--

Changes in the Weather

135-6

5:2:1-2

Chiricahua

Bringing Rain

137

Amerindian

Hindu

pp. 127-130, 133-5 miraculously swift growth of plants, conducted in full view of spectators

This is expounded as "the rapid growth of plant with the use of red prana and yellow prana. When energizing the plant, project the red prana first, followed by the yellow prana". (PH, p. 199)

disclosure of conjured seeds from beneath blanket : "The quantity indicates the comparative volume of the harvest."

The thunder is the Child of the Water."

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pp.

6:1

(various)

Sacred Stones

149

6:2

Picture Rocks

150

6:2:1

(Montana)

Deer Rocks

150-1

6:2:2

Blackfoot

pictured lightning

151-2

6:2:3

Mandan

Picture Rock

152-3

6:3

--

Sweat Lodge Stones

153

6:4

--

Medicine Stones

154

6:4:1

finding by stones

155

6:4:2

Blackfoot

Buffalo Stones

156

6:4:3

Crow

rock medicines

156-8

sacred rock formation

its location

Spider Woman Rock

Chaco Canyon

Bear’s Lodge (Devil’s Tower)

Wyoming

Mt. Shasta

California

Bear Butte

South Dakota

"There is a place ... on the Little Big Horn, a bank of solid rock where there are inscriptions that only a medicine man can read. ... there is one in the Black Hills that only a medicine man can read (pictograph)."

"He would go to the sweat-bath and there locate lost articles or horses or absent people. While taking the purification ceremony the tunkes [tunkan], or hot stones, ... came to him in spirit and offered him service. ... When he was making medicine they would fly to him and they could be heard striking the tipi".

"A small stone, which is usually a fossil shell of some kind, is known by the Blackfeet as I-nis`-kim the buffalo stone. ... Sometimes a man, who is riding along the prairie, will hear a peculiar faint chirp ... . {Is the chirp made by a spectral counterpart of a bird which eateth parasites (ticks) from off the backs of buffalo?} The sound he knows is made by a buffalo rock. He stops and searches the ground for the rock".

"Rock medicines are both male and female because they began with the marriage of the male rock and the female tobacco plant. Sometimes we place a male rock medicine with a female one and do not disturb them for a year. By that time a little rock will have come into the medicine bundle."