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tribe

content

pp.

7:1

(New England)

make ice

167-8

7:2

Pawtucket

several feats

168

7:3

Northern Cheyenne

escape from underground

169

7:4:1

" "

" " "

169-70

7:4:2

Ojibway

escape from ring of fire

171

7:5

(Que’bec?)

hot stone in mouth

171-3

7:6

Zun~i

magically lift jar full of water

173-4

7:7

Zun~i

magically fill jar with water

174

7:8

--

invulnerability

175

7:8:1

Comanche

arrows deflected

175

7:8:2:1

arrows deflected

176

7:8:2:2

Pawnee

arrows deflected

176-7

7:8:3

gun jamming

177

7:8:4

Northern Cheyenne

178

7:8:5

Cheyenne

178-9

7:9

--

Powers of Animation

179-80

7:9:1

Choctaw

otter-skin animated

180

7:9:2

Pawnee

fawn-skin animated

180-1

7:9:3:1

Arickara

figurines animated

181-3

7:9:3:2

Assiniboine

buffalo-skull animated

184

7:9:3:3

Blackfoot

warning from raven’s skin

184

7:9:4

(Pueblo)

eagle-feathers animated

184-5

7:10

Cheyenne

Power of Invisibility

185

7:10:1

Shawnee

186

7:10:2

Apache

186-7

7:10:3

Chippewa

invisible to flying man

187

7:10:4

rendered invisible by manido man

188

7:10:5

Cheyenne

188-9

7:11

Crow

Producing Anomalous Things

189-90

7:11:1

Crow

190

7:11:2

Catawba

smoke of unison of thought

190-1

"hee hath begunne his incantation according to their usuall accustome and before the same has bin ended ..., in an instant hath he a firme peece of Ice to flot in the middest of the bowle". (NEC, pp. 25-26)

"he can make the water burn, the rocks move, the trees dance, metamorphise himself into a flaming man ... in the winter, ... produce a new green leaf". (NEP, p. 61)

p. 169

"I sat in the hole under the rock, my hands were tied behind my back by the wrists, and my fingers were tied together with a bow-string. The rope from my wrists ran over my shoulders and tied my feet together at the ankles. My upper arms were tied tightly together to my thigh bones. ... Then I heard something moving at my side, and I looked, and there was the little man. He patted me on the back and sides and said to me, "Why have they got you here?"

p. 170

I answered him, "The people think they are going to be in trouble, and they want help." The little man said, "Shut your eyes," I did so, and the little man slapped me on the sole of my right foot, and then on the sole of my left foot, and took me by the hair and seemed to pull me up a little. Then the little man said, "Open your eyes." I did so, and found myself standing on the ground in front of the big lodge. Standing just in front of me was a woman, who at that very moment called out to the people in the lodge, "Why do you not hurry and sing a medicine song before he gets smothered under that big rock?" ... Soon the news got about outside that I was there ... . Someone said, "Look in the hole." My wife ... called out : "The rock is moved off the hole. He is not there." The rocks were found piled up on one side of the hole, the robe on top of them, and the ropes and strings, with which I had been tied, on the robe."

p. 171

"they separated the brands, drew them (the stones) from the midst of the fire, and holding their hands behind their backs, took them between their teeth, carried them to the patient, and remained some time without loosening their hold, blowing upon them and growling in their ears. ...

p. 172

And not only these persons, but even the sick people were not burned when they let their bodies be rubbed with glowing cinders without appearing in the least affected." (JR, 1641-2, pp. 163-167)

"he had a dream, in which he saw himself present at one of these dances or festivals, and handling fire like the others, and he heard at the same time a song, which he was astonished to know perfectly on awaking. At the first feast of this kind which was made, he began to sing his song, and behold ... – he took the burning embers and the hot stones with his hands and with his teeth from the mists of the live coals, he plunged his bare arm to the bottom of the boiling kettles, and all without any injury or pain, in a word, he was master of his trade. ... He assured us that, far from being burned then, one felt on the contrary, a coolness of the hands and mouth; but that all must be done following and depending upon the song that

p. 173

has been learned in the dream ... . He told us, besides, that then from time to time he saw himself present at these feasts, and that something was given or lent him that he should wear about his person during the ceremony. This was a warning to him that he must not undertake it the next time unless he had about him that which he had seen in the dream; for this reason, at the next dance, he declared his wish, and immediately there was thrown him that which he had declared to be necessary to him, in order that he might dance." (JR, 1641-2, pp. 151, 153) {the act of being given by other persons that of which one had dreamt, is also Iroquois}

p. 173

"The chief priest carries in his [hands] two ordinary eagle feathers, which are tied together at the quill ends so that they make a fork. Behind the circle of priests are ... the musicians with their drums and gourds, who join in the chant ... . The incantations continue for several hours ..., and ... the priest dips the feather tips in the water, lifts the jar with them, and holds it suspended for a minute or two at a height level with his face or breast. Then he lowers it slowly to the ground. this feat is repeated several

p. 174

times during the performance. Apparently there is nothing in the hand of the priest but the feathers, and they appear to be inseted into the mouth of the jar only two or three inches." ("IJ")

miraculous filling, with water, of an empty jar : "The jar is placed in the center of a circle and similar incantations take place. ... When, in the course of the chant, the god of water is named, the two guardian priests pour a little water – perhaps a teacupful – into the jar, with certain fetiches. This is known as "water seed." Then, as the incantations continue, the water rises in the jar until it reaches the rim and overflows in a little rivulet, running toward the altar upon which the image of the god of water stands. Then the high priest dips a sacred shell into the jar and allows each member of the tribe present to drink." ("EFZP")

p. 175

"The steel pointed arrow struck the boy. The point was bent, and the arrow flew up toward the top of the tipi. The spearman’s turn was next. He ran up to the neophyte, ... and thrust will all his force ... . The point was bent, but the candidate was not fazed. During all this action, the boy was grunting like a bear." (C, pp. 161-162)

p. 176

"on waking from his dream, ... he would give his demonstration and challenge anyone to shoot him with arrows. ... The whole tribe came to see whether anyone could not penetrate his skin." (TSM&C, p. 175)

"Several men, representing elk, came into the ring ...; ... imitating the movements of those animals. ... the doctor ... shot at them, striking them in the sides or on the legs. The arrows, instead of penetrating the flesh, bound[ed] back, some of them flying fifteen or twenty feet in the air. ... when picked up and handled by the onlookers, the sheet-iron points were found to be doubled back as if they had been shot

p. 177

against a plate of iron, and the shafts of some of them were split." (PH-S, p. 377)

"he had power from the gun, they say. ... One who went to shoot him might fall down or stop his gun ... . ... Something always happens to your gun when you try to shoot at such a fellow. Your gun jams, for instance." (AL, pp. 310-311)

p. 180

"He took his tobacco-pouch which was an otter skin ..., which he threw into the middle of an open place where the people were assembled to judge of his skill : after he had uttered a number of obscurely articulated words and thrown himself repeatedly into the fire, from which he came out ... without being burned, this skin was seen to swell out, fill with flesh, and come to life, and to run between the legs of the Frenchmen, some of whom in the company having caressed it, and felt of it, found that it was like a true otter. When each one was satisfied it returned to the same place where it had come to life and was seen to diminish in size and return to the form which it had before." (SMS&CLCh, pp. 228-229)

"In one of the doctor’s dances he had the skin of a fawn in his hands. ...

p. 181

In our presence he shook this fawn skin, and the fawn slipped out of his hand and then stood before him, a living fawn looking at him." (PH-S, pp. 383-384)

p. 182

"six men dressed in bear skins ... commenced the process of moulding a number of little images exactly resembling buffaloes, men and horses, bows, arrows, etc. ... When the buffaloes and horsemen were properly arranged, ...

p. 183

the little clay images start off at full speed, followed by the Lilliputian horsemen, who with their bows of clay and arrows of straw, actually pierced the sides of the flying buffaloes at the distance of three feet." ("EIFL", pp. 657-658)

p. 184

"As soon as two songs were finished, the [buffalo] skull suddenly disappeared and in its place, furiously pawing the snow, stood a large bull buffalo, which made ready as if to attack the men. Just as quickly the buffalo disappeared and the men saw that the skull was back in place." ("AH-RE", p. 613)

"The members of the tribe gather in a circle around a fire in the center of the floor of the estufa or underground temple, and after preliminary incantations, accompanied by strange chants which recite the glories of the tribe and the abilities of the priests, ...

p. 185

This has frequently been seen by outsiders – army officers, traders, missionaries and visiting scientists". ("IJ")

p. 185

"Some shamans, during a spirit lodge ritual or at other occasions, were able, with the aid of maiyun helpers, to [accomplish] making themselves invisible." (WH, p. 61)

p. 187

"the flying man ... was a very powerful Mide`a who could cause a feather to come to him out of the air. This feather would come toward him and enter into his body. Then the man could rise up and fly like a bird." (ChM, p. 45)

"he claimed a bear revelation, ... he worked miracles by it. In midwinter he would produce ... sarvis-berries". (CI, pp. 238-239)

"If a big cloud of smoke forms in a single mass and hovers above them it is a sign that they come together in unity of mind and harmony of spirit to discuss the affairs before them. If the smoke separates into clots and does not combine into a mass it signifies that they are not in unison of thought." ("CRB", p. 35)

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tribe

content

pp.

8:1

--

Substance

195-7

8:1:1

Muskogee

mind

198

8:1:2

Omaha

life

198-9

8:1:3

Spirit

199

8:1:4

Hopi

Creator

199

8:2

--

Space

201-2

8:2:1

Navaho

Moving the Sun

203

8:2:2

Navaho

Thunderstorm

204

8:3

--

Time

206

p. 203

‘moving the sun’ : "This takes place in the medicine lodge at night – the time of all official acts of medicine men. At the appointed time a sun rises on the east (inside the room) and slowly describes an arched course until at last it sets in the west side of the room, and darkness reigns again. During the whole performance a sacred chant is kept up, ... not to be interrupted until the sun has finished its course." (SSCOC, p. 86)

p. 204

"performed when the room has been darkened ... . The awed audience ... hear the low growl of distant thunder, which keeps rolling nearer and nearer. Suddenly a blinding flash of lightning shoots across the room from side to side, and another and another, while the room trembles to the roar of the thunder". (SSCOC, p. 80)