Partridge's Older Brother

based on the translation of Oliver LaMère

Hōcąk Syllabic Text with an Interlinear English Translation

This story is a version of "The Woman who Loved Her Half-Brother."

(1) There was a village. The chief was also there. It came to pass that the chief had three children. Only one of them was a male, and two were girls. And he had as relatives two younger sisters. And they loved them very much, but that fellow did so even more. And his sisters also loved him. And that fellow, as he was making himself light, (2) would always be making himself arrows. And this one, that fellow, the chief's son, owned four birds as pets. He loved them a great deal and would call them "brothers." He also laid them down as well, and they had become used to him. It was a robin, and then again a partridge, and again a concaved-faced owl who had wandered off, and again a black hawk, (3) that many he had.

And it is said that one morning, the chief's son got up and had wet his bed. He was ashamed. Again the second night he did it. "How is it? Why am I doing this?" he thought. On the third night, he thought that he would go to bed but not sleep. "How is it? It is so shameful," he thought. (4) "Perhaps a person is the cause of this," he also thought. Once every person had gone to sleep, then a woman came in. She went towards him. It was a woman. She came and stood astride him, and urinated on him. "Hohó! She must have been doing this very bad thing for some time. I wonder who she is that is doing this?" he thought.

Then in the morning he thought, "What could I do to find out?" (5) Then he did thus: he put his hands on an arrow feather (brush) that he used to have, and put it handy there. If he put it on anywhere, it would not come off. This is also mixed with this grease. Not a single thing would take it off. He thought that he would keep this handy. He thought that he would try to act this way in order to touch her with some. So during the night, he placed it by him. (6) About the time that she was going to provoke him, there, about the time she was due to come, he laid down with red (paint). Sure enough, she came in. He lay in wait for her. She stood astride him and shortly thereafter, she began to urinate. He did it with it on her face. So the woman, still urinating, went on out. Thus it was. He did not sleep. He could not forget it. "I wonder who it was?" he thought, and in the morning, he watched for her, (7) but he could not find her. Yet again the next day, again not he could not find out anything. So he said it, telling his father, "Dad, all the young women, not leaving any behind, they will do this, let them all be gathered," he said. They did it. And as it was the chief who said it, they observed them very closely, but they didn't find out anything. "How can it be?" he thought. Again he said it. (8) This time he called widows. Again, absolutely all of them came. "Guwa! What kind of a person could it be who has used me thus?" he thought. And again he made the married women gather together. Again, all of them came together, but again nothing could be seen. Again he examined all of the old women, but there was nothing. Thus it was. "Hohowá, (9) who could be the cause of it?" he thought. "There are no other people nearby, nor anywhere nearby, so how can this be?" he thought. His heart was really sore.

As it happened, not once did he see his older sister's face. She sat turned around, always working on something. Thus it was. "How, in any case, could anyone command such a thing?" he thought. But nevertheless he did it. (10) At the fireplace, he set fire to one of his own. He said, "My sister, you are on fire!" She turned around very quickly. When she turned around, unexpectedly, it was on her face that he had done it, on account of his having dabbed on the paint with the chief's arrow feather (brush). "Hohowá," he thought. He was greatly embarrassed.

So he said, "Father, make ready a canoe for me, as I am going away somewhere," he said, (11) so they loaded a canoe for him. All the things he had were put there. And there the woman did not fail to do any great task. Having put them in, then when they were thus done, he sat in there and shoved off. When he left, everything, all of it, he took with him. After having gone out a short distance, it seemed like there was something behind him, he thought, so he looked back, and unexpectedly, (12) it was his sister who had made him ashamed, there she sat. There he went ashore, and he came on shore. He said, "You have done a shameful things, so it is why I am going away somewhere. "Get out!" he said to her. So she got out. Then, when he had gone a short ways, unexpectedly, he discovered that she had come back in. Again he told her to get out. Three times she did this way. The fourth time he let her out again, and he looked back, (13) and there stood a small birch dish. "Perhaps this was the cause of it," he said, and threw it to the shore. And the woman gave a (female) whoop, "Hēyō!" she said, "a difficult man to get to call. You might never get to see my town again," the woman said.

Arustleund
An American Robin		The Nannyberry Tree (Viburnum lentago)

And then the man went on. Finally, he stopped for the night there. There he made a grass lodge, (14) and where he camped, there were a lot of nannyberries. There Robin directed himself to the abundance. He said, "My dear older brother, what nice country this is," he said sweet talking him. Then in the morning, when it was time to go, Robin was very quiet. "Koté, little brother, why are you being so quiet? You must be thinking of something is why you are acting this way, (15) so why not tell me of it?" he said to him. Then he said, "Koté, my older brother, I like it here very much, and I want to remain here," he said. "Hąho! It is right; it's good that you've spoken, as there is no harm in it," he said to him.

B S Thurner Hof				C K Kelly
Partridge (Quail) Colinus virginianus		The White Poplar Tree (Populus tremuloides)		The Elder Tree (Acer negundo )

So then, only with the others with him, he went on. Finally, there again it was evening so he went there and lived. He built a grass lodge. (16) Poplar and hāpúruc trees stood on the land where they camped. Again at that place there was nothing great that Partridge did not do. There were many tree buds, and he said, "My older brother, truly this place is nice country," he said. And again in the morning, when it was time to go, again Partridge was very quiet. Again he asked, "My younger brother, (17) why are you being so quiet? If you are doing it because there is something on your mind, you ought to tell it," he said to him. "My older brother, I like the country here. I think that you should leave me here while you go on," he said. "Yes, you may do so; I see no harm in it."

Stevie-B		Audubon
The Barn Owl a Concave-faced Owl		Snipes

Then he went on, accompanied by only two of them. Again in the course of time, when finally it was evening there, (18) again there they went at making a lodge. The place they were at had a great many small birds. There were little snipes there. The concave-faced owl wandered off, he was amongst plenty. He was also able to kill, and they also ate a great many birds. Then in the morning, again he was very quiet, so he asked him why he did it, and he said, "My older brother, here I wish to remain," he said. "Yes, you may do so," he told him. (19) Now only the Blackhawk went there with him. Every morning he would leave them in the lodge in which they camped.

Chicago Academy of Sciences		Robert W. Hines
A Blackhawk (Swallow-Tail Kite)		Varieties of Ducks (Enlarge)

So now only one went with him. And there were many lakes at the place where they camped. There were many ducks. The black hawk killed ducks by striking them. He would go after something by suddenly diving at it. Again in the morning, (20) Black Hawk was very quiet. He said, "Koté, my little brother, we are alone. Why are you keeping so quiet?" he said to him. "Koté, my older brother, I would like to be around this place. It is a very nice country," he said. "Hąho! It is right; I will go on alone," he said.

Finally, this one, as he was going along, unexpectedly, there was a man sitting there sleeping by the edge of the water. (21) His stomach was very large, and his legs were very slim, and his feet were very long. And his head was big. His hands were hairy. He looked at him very close, and unexpectedly, there were human hairs stuck between his teeth. There he turned back. He did not return there. "Hohó, I will surely die. What can I do with this that I might live?" he thought. He did this: he picked up oysters from the water, (22) and took their insides out, and then boiled them. He used a large kettle that he had with him, and thus he did, and he took it. He put it in the boat, then went to him. When he got there, he said, "Hohó, my friend is sleeping here," he said. He woke up. "Friend, here I was sleeping," he said. Then he said, (23) "Friend, I am roaming this part of the country. When I sometimes came upon one of the deer, I would have food for some time. The direction in which I'm going here, is that where you came from?" he asked. "Yes," he said. "I am still doing this," he said. "Friend, one of the things, if I have good luck, is to usually take only the tongues. It's okay for you to eat some," he said. (24) He went after it, and he was delighted. He liked it a great deal. And he asked him, "Haven't you ever done this?" he said to him. "No, never have I done thus," he said. He ate it all up.

Then he said, "My friend, there is a very large town just across the way. That's where I was last night. So that's why I was sleeping," he said. "Hohó, my friend, it is good," he said. (25) "Well, my friend, let's go there," he said. "Alright," he said. Then the big bellied one said, "My friend, how long will it take for us to eat them up?" he said. "It's a big town," he said. Then he said, "My friend, I do not sleep. However, you sleep, and besides, I do not become bigger even in daylight, and furthermore, (26) I cannot be killed," he said. "My friend, I will tell you about it. I have made my body such that at no place here does death reside. This only: the boat that I go about in is broken up and burned. So how would it be done, and whenever could they kill me?" he said. "My friend, how is it with you?" he said. "My friend, I also cannot be killed. (27) No human knows how to kill me," he said. "Well, my friend, tell me of it," he said to him. He objected, but finally he was told. "My friend, no one knows about my death. Thus this is. If I were going anywhere, if they caused anything there of a bad odor, and then such as refuse from their combs thus they did, (28) and also red cedar and a little flute. This they are to blow hard on, and when they were through, if they were to shout at me, I would die," he said. "Hohó, my friend, who would think this and kill you? You could not be killed. It is not serious," he said.

"My friend, what we are about to do, it should be looked into whether it is good to do, and if you do it, whether it will be alright," said the man. (29) "Yet my friend, when night comes, and when I get all we want to eat, then if I did that, it would be best. If I did more than that, perhaps it would make them take flight, and they would scatter over the country, and many would get away from us," he said. "My friend, you speak correctly," he said. Then the man said, "My friend, I had better go there, as I am very anxious. I think I'll go and (30) look around the village. It would be better if I spotted where it is best to do our work. I am not going to be bigger. I am going to walk around in their midst," he also said.

So he said to him, "My friend, I want you to watch me as I get nearer, I'm going to make myself disappear," he said. As I am going along, I will be continuously making myself smaller," he said. (31) Then he went. It was a large lake over which the view vanished. There he meant. So he made ready to go there. Now he went. Then he got near (the other shore). He was continuously getting small. "Korá, my friend is really a clever fellow." (32) Now once he had arrived there, he disappeared. "Korá, my friend is really a holy one (wákącąk). I thought I was holy, but I was not able to do anything like that," he was saying. His own friend was unbelievably amazing.

Then the man arrived at the village, and asked for the chief's lodge. So it was pointed out to him, and he went there, and he said to him, "Last night, the last time he came, and (34 ⇩) he came over to them, but to kill. I fooled him. That's why he didn't kill me. I told him that I was coming to spy on the village. I shall go back there again. He told me what would kill him. We will do that to him. At the edge of town on the water's edge where the willows are, we will come there, you can lay in wait for him there. (35) Then you can make the odor of dandruff, red cedar, and all the other bad things. And with a small flute you will make a rasping sound. Thus he would die, he said," he told him. The chief thanked him. "Hohó, young man, it is good!" he said.

Unexpectedly, he came right back, and there he was visible. Finally, he came into full view. He had gotten back. "Hohó, my friend, (36) what a clever fellow you are, you were right in what you told me," he said. Then he said, "My friend, it's a large village. I will be eating there for some time," he said. "And going there is mighty good, I think. My friend, I am very anxious for them. They are very much the fatty substance out of which soup can be made. Fat ones abound. (37) Therefore, I am very anxious for them. I went about in their midst," he said.

They left as soon as the night fell. His friend walked on the water. He walked alongside the boat. It was dark when they got there. He left his boat there, and they went on. They were already in their midst, and he knew of it. Just then, they blew a flute. They shouted. He instantly collapsed. They immediately built a fire, (38) and there they burned him.

Then the man, inasmuch as he had done them a great favor, since the village would have been killed, inasmuch as he had saved them, as their lives were saved, so he himself would be the ruler over the village, they said. And he is going to get one of the chief's women, and he should marry her, they said. So he married one of them, the princess. The man remained there. He himself was in charge of the town, and as a matter of fact, they loved him. (39) And as he was someone who killed game, and was always just a little better than the rest of them, since he obtained a lot, therefore he benefited the village a great deal. He was a good chief. On his own initiative, he supplied his village with food.

And a long time had passed. One day a child was born to him, a boy. Then one day, this one, the old man, said, "My daughter, about now, (40) they must be lonesome for them where they came from; about now you ought to go to where they came from," he said. And the man said, "I did come from a village there, but one of its women had turned into a devil. She even told me that I would never see the village from which I had come," he said. (41) "So I think I'd like to go there anyhow," he said.

Then they got things ready for them, and now they went back. Finally, the family arrived back where he had left the Blackhawk. Then it said, "My older brother, it is all done. The bad one has destroyed the village. She ate it up. Only our little sister has been left there alive, but she has made her into a slave. But because this one is tough, (42) she does not die. She made her look out for her. She is on the look out for you, because she wants to kill you," he said. Then Black Hawk, in any case, was living in plenty. He had killed a great many ducks, and he dried them, and he also boiled them, and there he offered them duck.

Then in the morning they started again. They headed out for the lost Little Concave Face. (43) Then finally, they arrived. In the evening, he told the bad news again, "My older brother, it is finished. The bad one has eaten up the entire village," he said. Then what was said before, he said again. He also was living in plenty. Indeed, he had waroni in bunches. Again they did a lot of waroni eating there.

Then again in the morning, they started out. (44) They started out for Partridge. Again they arrived in the evening. He also came running to meet them, and again he said, "My older brother, it is all done. The bad woman has destroyed the village," he said. There they slept, and in the morning, they started for Robin.

In the evening, they got there. Then he said, "It's all done. (45) My brother, the bad one has destroyed the village. She waits day after day for you alone. Even this one (me) she nearly hits with things that she throws. She made our little sister into a slave," he said. "She has her watching for you. When you get back, she will report you," he said, and, "all her body is covered with sores, having been all scratched up with her claws, as she had made herself into a grizzly bear. Our younger sister was usually told, (46) when he comes back, to say to him, "My brother, my husband," but when she refused, she used her claws, and she scraped. Therefore, she is still living because it is so difficult to kill her," he said. "Howo, she will know of it! She will die!" he said. Then they said, "She is unable to be killed. Death does not sit anywhere upon her," they said.

Then he came over to them. He turned himself into a bird, turning himself into a chicken hawk, (47) and high up he went. Then he went to his sister, and there he lit. She was worried. "Brother, it is useless. She will kill you," she said. "Let us get away from here right now. Let us try to go where we will be happy," he said. They got away from there.

When they got back, he opened a Medicine [Bundle] which he owned. From there he took out a round, black stone. He put that on the ground, and while it sat there, he said, "My stone, get larger!" (48) and as he said it, it grew larger. There he put his whole entourage, his wife, his children, his sister, his brothers. He told it, "Higher," and he made it high up. He made it grow to the clouds. The top was shaped like a bird's nest. They sat there. And now he turned himself into a chicken hawk and there he flew off.

(49) Then he went all the way to the vault of the sky. And unexpectedly, she saw him. She saw him as she was lying down there. She had laid out four [furrows] to dig, and there she was sleeping. All of a sudden she rose up as he appeared, and she looked up above. She watched the flying bird. "It would be a tremendous thing if this was the difficult one who is doing it, although they say that he is holy, (50) but still it would be too much if this were he," she was saying. "Hąhą́! what?" Then she went back to sleep. Then he did thus: he made himself into a fluffy down feather and then floated down there. And he lit on the earth, as she lay asleep. Her heart kept beating, and there he shot. She groaned and turned over, and when she turned over, (51) he shot again from the other side.

She started up and left. She ran for her lodge. On her way home she even bit into trees. "You bad, homely women, you will die!" "Niží! I told you to tell me when this one got back," but when she came to the lodge that she had and burst in, unexpectedly, she was not there. (52) Again she threatened, "Where could they go to escape me? They will make themselves tired. These pathetic things did it. If they leave, where will they go?" she said, and gave chase to them. That she did, and she turned towards the base of the rock, and she jumped up and nearly ate them. Having fallen short there, as she held it, she scraped the rock as she went, sinking her claws in to their depths. (53) Again right away she started for them. She scraped the stone. Then the man would shoot her, but this time, however, instead every time she would get nearer to grabbing them. They were not able to do much. Then his brothers said, "Where her death is, hagaišge, our little sister may have heard (54) as one of the things that she remarked upon," they said. Then they asked her. She said, "At one time she said that if her little finger on her left hand were properly split in two, then she said that she would die," she said. "Hąho, my sister, it is good. That is easy," he said. Again she was coming. As soon as she came up to them over here, he watched her very closely, and at the center of her left little finger he placed a shot that split it in two. (55) There he shot her down. She landed on the ground with a thud.

Then he made the stone small, and he caused them to come to the ground, and he built a fire, and there they burned her. And there they burned her up, and they made her bones into a white crisp. Then they took them and struck them, pulverizing then into a very fine substance. They mashed it up completely, and to where the village had been, he himself went. (56) The village still remained the same. So therefore, he did thus to the lodges: there he took some of the bone out and in everyone he put only a little bit. They sought out the chief's lodge. As the night came, just about midnight, then there seemed to be something of a noise. Unexpectedly, in a quiet way, he heard them as they were saying, (57) "I walked, I went back," they would say, and they got up to approach and that's why they were making noise. Thus they did until it was morning, and when it was daylight, they disappeared. When they looked around for them, unexpectedly, they were sleeping. Those who slept in a lodge, and also to whom it belonged, they woke up. Finally, they knew it. (58) There the ones who were killed cried (for joy). They were very thankful. Unexpectedly, the chief's son had married a woman, and they had also had a child. Even then, he fixed up his little sister, it is said. So the woman used to be good looking, but now she was even more so, it is said. By then, the whole village had come alive. As it was, their chief had caused it, (59) and all day long they kept coming to see him there, it is said. They brought their pipes and very often they would present them to his mouth. They say that they were trying to make it holy.

Then again, after a time, following an established route, they went back to the woman's village. There the man's brothers, there indeed, they remained permanently, it is said. After that, they say, his brothers were no longer with him. (60) From then on, they have wandered about, they say. Black Hawk himself wandered about, Concave Face, Partridge, and Robin from that time on they wandered about, they say, even to this day, also they did, and there with his wife, only with her, did he go on, and with his children. Then when they got to the village, they were very delighted. (61) And again they told of what they had done. Then they knew the man was holy. Even before, they had respected the chief, but now even more so. They honored him. As they knew he was holy, he went to both villages. He ruled over both of them. Thus far this is ended.¹

Radin's Translation

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Former Retelling of This Story

Commentary: "that fellow" — as the unfolding allegory will show, the protagonist of this story is to be identified with the red star Antares. Being the brightest star in the constellation of Scorpius, it has the added designation α Scorpii.

"making himself light" — hahá (A A), an interesting turn of phrase meaning that he was fasting. In other words, who was loosing weight and becoming thinner. What would this mean as a description of Antares? Given the diminutive size of stars to begin with, a literal reduction in the size of Antares could hardly be discerned by the naked eye. What corresponds better to the weight of a star is not its size, but its brightness (magnitude).

Antares is classified as a slow irregular variable (type Lc) and its brightness varies from magnitude 0.6 to 1.6. Type Lc variables are supergiant stars of late spectral types whose brightness typically varies by about 1 magnitude, ... [with] variations in the star’s photographic magnitude in the range from 3.00 to 3.16. The American Association of Variable Star Observers (AAVSO) has monitored the star’s brightness since 1945 and recorded slow variations between magnitudes 0.6 and 1.6. However, the brightness of Antares usually stays near magnitude 1.0. The star does not have a clear period, but a study published in 2006 that analyzed the AAVSO data over the last century suggested a period of 1650 ± 640 days.²

A fluctuation of one degree of magnitude falls within the range of naked eye discernment,³ although a period of roughly 3 years implies a strong power of memory. Such abilities do not fall outside the range of preliterate people, however.

"arrows" — Antares is off on what appears to be a small spur of the Sagittarius-Scorpius Milky Way. Running through the center of this is the Great Rift, a band of dark dust and gas that obscures the stars behind it, forming a dark shaft the runs down the course of this section of the Milky Way It creates the impression of the nock end of an arrow, which the shaft flanked by a feather on each side. As Antares rises, so too does the shaft of this arrow, so that it is as if Antares had created an arrow.

"four birds" — in the political code of this story, the four birds represent the four clans in the Upper Moiety, which is sometimes referred to as "the Bird Clan." These four clans are the Thunderbird, Eagle, Hawk, and Pigeon. Despite the fact that the the Thunderbirds of the sky are in constant warfare with the Waterspirits of the lower world, the Thunderbird Clan and the Waterspirit Clan, who call one another "opposites," have a special friendship relation. This explains the rationale behind a Waterspirit figure being able to transform himself into a bird. The Thunderbird Clan considers its "opposite" to be it counterpart in the Lower Moiety. Since the Thunderbird Clan is the chief's clan, they expect that in the Lower Moiety the chief clan would be the Waterspirits. However, this status is contested by its sister clan, the Bears. This contest is waged through a war of myth and counter-myth. The present story is told from the standpoint of the Waterspirit Clan, but its counter-myth, in which the female antagonist is a Waterspirit, is "The Quail Hunter." The four birds map onto the four divisions of the Bird Clan. Inasmuch as Great Black Hawk is the chief of the Thunders, it follows that his namesake, Black Hawk, would represent the Thunderbird Clan. In the course of the story, the four birds depart and are met again later in a serial order. This order is Black Hawk, Owl, Partridge, and Robin, which would correspond in hierarchical order to Thunderbird, Eagle, Hawk, and Pigeon. The Eagle Clan, which is the second in rank in the Bird Clan, is represented by the Partridge, a bird also known as a Quail or Bobwhite. The Eagle Clan is an assistant to the Thunderbird Clan, and in villages where there is no Thunderbird Clan, the chief is drawn from the Eagle Clan. In the allied myth, "The Quail Hunter," the Partridge is said to call the Thunders by its song, "Bobwhite, bobwhite." Thus the Partridge is said to herald the rain, and summons forth the warlike thunder and lightning. So in this myth it is not out of line to have the Partridge take the place of the Hawk, or Warrior, Clan. Finally, the Robin takes the place of the Pigeon in representing its counterpart clan. We may note that in the Missouria, the Pigeon Clan is replaced by the Small Bird Clan. However, the principal reason for choosing the Robin is its red breast, which plays an important role in the astronomy code.

StarryNight Pro Plus 8

The Family and Pets of Antares, Sunrise, 0825 hrs., 10 December 1708

The extended family of Antares ("Partridge's older brother") are assigned characters in the dominant astronomy allegory. Inasmuch as it is a rare occurrence, we have to go back to late 1708 to find all of them all in the sky at the same time. His older sister is the Moon, and his younger sister is Morning Star (or perhaps a unified Venus). The birds represent four planets: Jupiter, Saturn, Mars, and Mercury. Jupiter, the brightest among them, is represented by Blackhawk, who bears the same name as the chief of the Thunders. It's an interesting coincidence that the god Jupiter, the Greek Zeus, whose avian form was an eagle, was the chief of the gods and the wielder of thunder. This aerobatic kite is the largest of the four birds, being about two feet in length. The second brightest planet, Mars, is the assistant of the Thunderbird Clan, the Eagle Clan. This is the role that the Partridge plays as the bird whose call summons the Thunder. The next brightest planet in the group, Saturn, is represented by the white Barn Owl. Mercury, the last planet and the smallest, is represented by the Robin. However, the primary reason that it was selected as representing Mercury, is the proximity of that planet to the Sun, which is represented by the Robin's red breast.

StarryNight Pro Plus 8		StarryNight Pro Plus 8
The Moon & Antares, 18 June 1712		The Moon & Antares, 16 July1712

"urinated" — here begins an impressive astronomical allegory that is intertwined with the political code. The sister who is destined to become a she bear is identified with the Moon, a female Spirit among the Hōcągara. The brother who has affinities to the Waterspirits, is the bright red star Antares, located at the edge of the Scorpius Milky Way. As Antares lies on the horizon in his "bed," the Moon stands above him and the Milky Way at Scorpius serves as the yellow fluid whose small spur reaches Antares. The Milky Way has a well known identity with fluids. The Hōcągara themselves in the story "The Origins of the Milky Way," see it as the product of as diving contest in which the Gemini Milky Way was produced by the splash of water caused by a Giant, whereas the Scorpius Milky Way was caused by the splash of Otter's dive. A number of cultures also liken the Milky Way to a body of water. The "White River" referred to in a Fox myth is almost certainly the Milky Way. The Quechua name for the Milky Way encodes this fact, Mayu meaning both "Milky Way" and "River." They also say that the river Vilcanota takes its source from the celestial river and makes itself a mirror image of its source.⁴ The Tucano see the Vaupés River as the counterpart to the Milky Way.⁵ In China, the Milky Way was viewed as the counterpart of the Yellow River.⁶ Aborigines of the Adelaide plain in South Australia also think of the Milky Way as a river.⁷ More akin to the Hōcąk view of the Milky Way as a splattering of water, is the Greek idea that it resulted from splash caused by Hera pulling her breast away from the baby Herakles causing the milk to spray across the heavens.⁸ This makes the Milky Way the product of a different bodily fluid, rather the opposite of urine, reflected in the fact that the Milky Way is called Γαλαξίᾱς | Galaxíās, "Milky Circle," from γαλα | gala, γαλακτο- | galakto-, "milk."⁹ In our story, the pathway from the Moon to the small spur or "stream" reaching Antares is homologized to a flow of yellow liquid quite naturally seen as akin to urine. As far as can be determined, homologizing the Milky Way to a puddle of urine is unique.

The Moon is also seen as a governess of water. In another Hōcąk story, "The Woman Who Became an Ant," she takes on the form of a heavily tattooed woman of very white complexion. She is the bride of One Legged One, an avatar of Herešgúnina who esoterically is both the Devil and the Sun. He is in a great hurry to return home with her, but she must stop to urinate with uncommon frequency.¹⁰ Her constant full bladder is an expression of the universal association of the moon with water.¹¹ This view is common in America and elsewhere:¹²

All the moon divinities preserve more or less obvious water attributes or functions. To certain American Indian tribes, the moon, or the moon god, is at the same time the god of water. (This is true in Mexico, and among the Iroquois, to name two instances.) One tribe in central Brazil call the moon-god's daughter "Mother of the Waters".¹³ Hieronmymo de Chaves said (in 1576), speaking of ancient Mexican beliefs concerning the moon, ... " all moisture is governed by it."¹⁴ The link between the moon and the tides which both the Greeks and the Celts observed, was also known to the Maoris of New Zealand¹⁵ and the Eskimos (whose moon divinities govern the tides).¹⁶

Briffault gives more details:¹⁷

	Arturo Aparicio
	The Mosco Moon Goddess Chia

In order to fulfill her office of bringer forth of vegetation, the moon has, by universal consent, complete control of all water and moisture. Snow, according to the Eskimo, comes directly from the moon.¹⁸ Among the Tlinkit of Alaska, children bearing water-pitchers may be seen in the moon.¹⁹ In British Columbia the moon is represented as bearing waterpitchers.²⁰ Among the Navahos the moon “contains all kind of water.”²¹ The Cherokees pray to the moon not to let it rain or snow. The moon-goddess of the Iroquois tribes was also the goddess of waters.²² "As the moon is associated with dampness and dews of the night," says Dr. Brinton, “an ancient and widespread myth identified her with the goddess of water. The Indians looked upon the moon not only as forewarning by her appearance of the approach of rain and fogs, but as being the actual cause.”²³ Among the Algonkin tribes the terms for moon and for water were the same.²⁴ The Sioux represented the moon as carrying a pitcher.²⁵ Unk-ta-he, the chief god of the Dakotas, was the god of witchcraft and the god of waters.²⁶ The Pueblo Indians call the moon the “Water-maiden."²⁷ The serpent-goddess of Mexico, who was the moon, was also the goddess of water and of the ocean.²⁸ The moon is represented in Maya manuscripts, and on the monuments and cliff-carvings of Nicaragua by a pitcher of water.²⁹ Among the Moscos, Chia, the moon was the goddess of waters and flooded the earth.³⁰ Among the Brazilian tribes of the Amazon the daughter of the King of the Moon is Queen of all Waters, she rules over seas and rivers; she is called the Mother of Waters. ³¹ Among the Indians of the Gran Chaco the man in the moon is fabled to have been transported there while drawing water at a well.³²

As accumulating evidence will show, the hero of this story has affinities to the Waterspirits and therefore, the Waterspirit Clan. The woman, his sister, eventually turns into a grizzly bear, and therefore has affinities to the Bear Clan. These two clans were vying for the supreme status in the Lower Moiety. The sister, representing the Bear Clan, commits an act of denigration to her brother representing the Waterspirit Clan. However, ironically, inasmuch as urine is foul "water," such water seems appropriate for the Bear Clan to give to the Waterspirit people. As was well known, from both the lingua franca of the time, Ojibwa, and from the language of their friendship tribe, the Menominee, the word for foul-water-people is Winnebago, the very name by which the Hōcągara were known to them. So the ursine sister is identifying, at an esoteric level, the Waterspirit people as the Winnebago, making them the very essence of the Hōcąk Nation.

"an arrow feather (brush)" — mą̄hįra, from mą̄, arrow"; hį, "feather, fur, hair"; and -ra, "the." So the paint, as we find confirmed later on, is applied by use of an arrow feather. It is interesting to learn that arrow feathers, which are split lengthwise down their shafts, were also used as paint brushes. In the astronomy code it is evident that the brush with which Antares touches the face of the Moon is the Scorpius Milky Way, which has a clear and obvious feather shape. Furthermore, the dark dust field down the center of the Scorpius Milky Way, known as "the Great Rift," is like the shaft of a arrow.

StarryNight Pro Plus 8

The Moon Standing Astride Antares, 15 July 1712

"she stood astride him" — the Moon in its orbit is seen to swing above and below the ecliptic during an 18.6 year cycle. In the year 1712, it was orbiting below the ecliptic. As a result, it passed very near the star Antares. The Moon consequently stood above Antares whenever they happen to have aligned vertically. For instance, in the reconstruction above, we see the Moon standing astride Antares as the star lies on its bed at the horizon.

"on her face" — so after the urination episode, there should have been a red mark on the lunar woman's face. Normally, the only way for a red patch to appear on the Moon is during a lunar eclipse. This is exactly what happens to this July Moon of 1712 just as it passes out of the Milky Way, as we see here:³³

Cat. Num. Calendar Date TD of Greatest Eclipse ΔT sec. Luna Num. Saros Num. Ecl. Type QSE Gamma Pen. Mag. Um. Mag. Phase ---- Durations ---- Pen. mins. Par. mins. Total mins. 08946 1712 July 18 08:21:48 9 -3556 134 P a- 0.9350 1.1162 0.1678 254.7 87.9 - NASA StarryNight Pro Plus 8 The Partial Eclipse of 18 July 1713 The Sky at Madison, WI on 18 July 1713 at 02:37:51 Hours

This is only two days after the urination episode. The feather-shaped Scorpius Milky Way doubles as a feather paint brush.

		Tiia Monto
A Modern Birch Plate		A Stand id Birch Trees

"birch dish" — the plate replaces the bear with a more explicit lunar analogue. Like the Moon itself, this plate is white with gray grain, and formed into a disc. Furthermore, the tree that the wood comes from is covered in white bark. The lunar affinities of birch bark are seen elsewhere, as among the Shuswap who believe that the mares of the Moon are a woman with her birch bark buckets and a birch wood shovel.^32a

StarryNight Pro Plus 8		StarryNight Pro Plus 8
The Moon by the Fire 17 November 1713, Sunrise		Turn Around of the Moon 18 November1713, Sunset

"he set fire" — the meaning of this expression in the astronomy code is obvious. Antares himself is next to the fire when the Moon plunges into the Sun in the early morning hours and "catches fire." Given a luna silens of a couple of days, she quickly turns around and is then seen on the opposite side of the "fire". However, her face is not showing, as she is just a sliver. In order to see her whole face, this particular moon must be full, and we have to predict that it will have undergone a lunar eclipse.

"it was on her face" — this is in red paint. In the astronomy code, the red paint is that created by the light traveling through the atmosphere of earth where its wavelength is stretched to create a cast of red light on the surface (face) of the full moon. So the allegory predicts, or rather retrodicts, that there will have been a lunar eclipse when the lunar sister finally shows her face. Here is what in fact happened to the moon that was in the sky on 18 November 1713 when it turned its full face (full moon) towards earth:³⁴

Cat. Num. Calendar Date TD of Greatest Eclipse ΔT sec. Luna Num. Saros Num. Ecl. Type QSE Gamma Pen. Mag. Um. Mag. Phase ---- Durations ---- Pen. mins. Par. mins. Total mins. 08950 1713 Dec 02 03:17:09 9 -3539 111 P -h 0.7716 1.4698 0.4149 310.5 143.4 - NASA StarryNight Pro Plus 8 The Partial Eclipse of 1-2 December 1713 The Sky at Madison, WI on 1 December 1713 at 23:29:30 Hours

When the moon that first appeared around 18 November 1713 finally became a full moon, it was eclipsed, thereby showing its red "paint". This fact further confirms the dates in question as well as the identity of the sister as the Moon.

BAE 37: 248
The Funereal Paint of the Bear Clan

The red splotch also has significance in the political code. Inasmuch as she is an ursine figure, what does red paint on the fact have to do with the Bear Clan? When a Bear clansman dies, his face is painted in a clan color scheme. One of the face patterns for the dead is almost entirely in red, and is meant to represent a smile or laugh in the face of death, as no Bear clansman fears to die. We can see this in the illustration. So the she-bear in human form gets tagged with red facial paint on her face, an image of the face of death. Esoterically, this represent her doom at the hands of her brother. Her death paint was applied with a feather brush, foreshadowing her death at the hand of her brother in avian form.

"difficult man" — the Hōcąk is Wąkcexi. This is almost exactly the name for Waterspirits, Wakcexi. Such an identity can provide an insight into the esoteric meaning of this story. That the lead character is connected to Waterspirits can be used to explain the strange role of urine in this story and the fact that the young man flees by water rather than land.

	Nannyberries

"nannyberries" — while the wuwu is more often confused with mulberries, this translation has "cherries" (Prunus avium). Both of these translations are contradicted by three strong sources that identify the wuwu as the nannyberry (Viburnum lentago).³⁵ Of the fruit, Thoreau says, "The Viburnum lentago fruit is quite sweet and reminds me of dates in their somewhat mealy pulp. It has large, flat black seeds, somewhat like watermelon seeds but not so long."³⁶ The berries are an important food for birds.³⁷ However, it is the bark of both the nannyberry and the black haw that is of interest in this story. The inner bark, taken low to the ground,³⁸ was scraped into boiling water to make a diuretic tea,³⁹ that is, a drink that induces the flow of urine.⁴⁰ Because it contains valeric acid, it has a decidedly bitter taste.⁴¹ In Madison, Wisconsin, V. lentago was known as the "tea plant."⁴²

As the myth "The Nannyberry Picker (Wuwukihíga)," shows, the nannyberry is a fruit associated with Waterspirits. That the inner bark is made into a diuretic tea evokes the theme of urine, which by its nature is also associated with Waterspirits (see above).

StarryNight Pro Plus 8
The Planets in the Order of Their Departure

"I want to remain here" — in February of 1721, the planets shown in the inset were aligned in the order of the departure of their corresponding birds.

"sweet talking" — nį̄kére. A robin, being a song bird, will naturally "sweet talk" whenever he speaks:

Robin Song
ERH at FreeSound

	White Poplar Leaves

"poplar" — this is the white poplar (Populus tremuloides) which is featured prominently as the kind of tree that one encounters on the road to Spiritland. In fact, the place where Earthmaker lives is called Wasgeja, "the Place of Poplars." In the ancient West the poplar was associated with the Underworld, just as it is associated with the Otherworld among the Hōcągara. The reason for this seems to reside in its leaves, which are dark green on one said, but white on the other, giving rise to its name, "white poplar." Concerning its leaves, A. B. Cook observed, "The striking effect of light combined with dark was, at least in part, the reason why the tree was assigned to the limbo between the Upper world and the Underworld. As having no fruit, also, it was appropriate to the realm beyond."⁴³ In keeping with the strange urine theme, white poplar can be used as a diuretic.⁴⁴

"hāpúruc" — Miner says that this is "the common elder tree." The neighbors of the Hōcągara, the Fox and the Ojibwe, both use the inner bark of this tree as an emetic, that is, to induce vomiting, which is similar to urinating. The Fox make a decoction of the inner bark, whereas the Ojibwe use the same as an infusion.⁴⁵ Huron Smith says that hapuruc is "the name given speckled alder, Alnus incana (L.). When the stomach is sour and out of whack they eat the bark."⁴⁶ This sounds rather like an emetic. However, an old source, Dorsey, says that hapurucera is "a bush that grows on high bluffs near the Missouri. It has dark gray bark and blossoms like dogwood."⁴⁷ In his translation, LaMère dodges the issue of identity by saying, "poplar trees and other trees."

"concave-faced owl" — hišja šoroš, where hišja means "eyes" or "face", and šoroš means "hollow, hollowed out." As Sheila Shigley pointed out, the owl with the most concave face is the Barn Owl (pictured above). Most owls have flat or concave faces as an aid to hearing.⁴⁸

The Barn Owl has probably the most pronounced facial disc of all the owls. Its heart-shaped face and dark eyes making it unmistakable. The facial disc of soft filo feathers that surround its beak, eye and opening of its ears acts as a parabolic reflector, bouncing the available sounds, and to a certain extent light, to eyes and ears, thus making possible the location of the quarry even when it is hidden under leaves, grasses or snow. The disc is really the feather equivalent of our external ears.⁴⁹

The Barn Owl (Tyto alba), although it will eat small birds like rock doves, is rare in Wisconsin.⁵⁰

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The Lunar Monster by the Water

"by the edge of the water" — a new character is introduced. He replaces the ursine sister in her role as the Moon. Here the mere sliver of the Moon is situated near the edge of the Milky Way at Scorpius, as seen in the inset. Once again the Milky Way here is homologized to a body of water.

"stomach" — the description that follows can only match the Moon in an astronomical code. The only other big bellied creature with an enormous appetite is the Sun itself. Only the Moon can rival him in size and appetite. This appetite expresses itself as Moon traverses the giant village of the sky populated by stars and planets, all of which it devours by occultation. So the Moon's head and its stomach are one and the same. The hands by which it grasps the stars that it devours are black.

"his legs" — as with his belly and head, so too are his legs and feet represented by the same object: the thin sliver of light that forms the crescent of the Moon at this early stage of its progress across the sky. His feet are large in any case, since the Moon transverses the heavens at a faster pace than any other denizen of the night sky.

"kettle" — Antares is surrounded by a nebula, the ρ Ophiuchi cloud complex (VdB 107), which had formerly been homologized to his boat.

StarryNight Pro Plus 8

The Sleeping Moon by Antares

"sleeping here" — this is a reference to the Moon when it is in conjunction with the Sun, what the Latins called luna silens. When the Moon finally falls into the Sun it disappears for a couple of days and is no longer active in the sky. Thus we can think of it metaphorically as "sleeping." The sleeping Moon of 9 November 1722 is parked alongside Antares.

"only the tongues" — tongues were considered a delicacy, and a hunter who took nothing but the tongues, and yet had enough to feed himself and others, has a prowess found only in myth. A favorite symbolic move in Hōcąk astronomy allegories is to trade sound for light. In Redhorn myths, the living faces on his earlobes represent stars. They wink, symbolizing the twinkling of stars, and they stick out their tongues, symbolizing stellar light. Antares can only hunt stars, and when he bags them, all there is to collect is their tongues.

"where I was last night" — this episode has the Moon as an eclipse monster. It is possible that "last night" might refer to the previous visible solar eclipse. The last solar eclipse took place in the constellation Corvus, which is not too far away, but is not immediately relevant to the region of Scorpius and Antares. This being the case, the impressive solar eclipse of 4 October 1717 (q.v.), was not the one featured in this episode, although it may be aluded to here.

"direction" — the direction that Antares is headed is to the world below the horizon, as his heliacal setting is immanent. Here is a table showing the setting and rising times for the Sun and Antares during this period:

As can be seen from the statistics for Antares' rise and set with respect to the Sun, as seen from Madison, Wisconsin, that the star disappears from the sky from at least 29 November 1722 to 3 December of that year. The duration of ts invisibility in the sky for a few days on either side of this temporal span is harder to determine, but the whole period lasts little more than a week.

"broken up and burned" — this is a sure sign of an astronomy allegory. Antares metaphorically "dies" when he sets with the Sun. His boat, as we have seen, is the ρ Ophiuchi cloud complex, also known as the Antares Nebula (see the photo below). As it sinks below the horizon, its prow disappears first, followed by the rest of the boat over time. So it crashes into the horizon and is "broken up." At the same time, since the Sun is in Scorpius when this happen, its light "burns" the boat and causes it to vanish. Although the Antares figure brags of his invulnerability, he is just as mortal as his monstrous opponent.

"red cedar" — it's understood that these items (except the flute) are to be cast into the fire. The smoke of red cedar is used for ritual purification, and the leaves of this tree are strongly associated with the Thunderbirds, who are said to wear them as wreaths on their heads. That the smoke of a red cedar is a contributor to this being's death, suggests that the big bellied creature is inimical to the Thunders.

Paul Wray		BAE 37: Pl. 57
Red Cedar (Juniper)		Small Flutes from a Thunderbird Warbundle

"a little flute" — flutes are often put in Warbundles. They may have been used to make the call of raptors, which in the context of Thunderbirds, would reflect the whistling sound of the wind.

"he was continuously getting small" — meaning that he appeared to be getting smaller as he went into the distance. The idea that this could be an actuality is nowadays referred to as "the pygmy theory of relativity," as it is claimed that the pygmies believe that relative to an observer, someone going away actually becomes smaller and smaller until he vanishes altogether; and conversely, those approaching become ever bigger until they fall within the observer's frame of reference. However, this is not precisely the "theory" being advocated here, rather the bad Spirit being is strikingly naive, and has never paid attention to perspective. The simple mindedness of Spirits is a peculiar characteristic of theirs despite their very great powers. Consequently, the Spirits admire mortals for being "clever".

However, this is only the surface story. In what sense does Antares grow dimmer? We know that this star is an irregular variable that fluctuates from a magnitude of -0.6 to -1.6. This doesn't happen suddenly, so, although detectable, it would be gradual and therefore hard to appreciate. What is easy to appreciate at this time of year, is the effect of the progressively earlier rise of the Sun and the increasing brilliant blue light of the sky which washes out stellar light. As Antares rises, the sky becomes more and more brilliant, creating the illusion that the star is becoming smaller and smaller, until finally, its last glimmer is snuffed out and it disappears altogether.

"34" — in numbering the pages, the number 33 was accidentally skipped. There is no loss of text, just a page numbering error.

"his friend walked on the water" — we have already seen how the Scorpius Milky Way was homologized to a pool of urine, and how it was also compared to a river, a simile that is nearly universal. Leading up to this moment, the Moon has traversed the ecliptic through the Scorpius Milky Way, and has now reached the other shore.

	StarryNight Pro Plus 8
	The Moon Walking by Antares’ Boat (Sunrise)

"he walked alongside the boat" — on 7 December 1722, as the Moon sunk below the horizon beginning at sunrise on that day, it crossed over onto the Scorpius Milky Way where Antares was seated in his nebulous boat. For the Antares Nebula, see below.

"shouted" — the creating of a loud racket by shouting and blowing on whistles and flutes is a typical response to solar eclipses the world over. The Chickasaw tradition says that an underworld frog latches onto the Sun.

"When this happened, all of the natives and indigenous people began to scream and yell and bang pots, drums, and rattles. They threw spears and shot arrows into the sky because your job during an eclipse is to scare that frog off of the sun,” Bluemel said. "You will keep that noise up until the frog lets go of the sun and falls back into its place and the world is restored into order."⁵¹

As late as 1973, the Kalina of Suriname responded to a solar eclipse “by making a maximum of noise: banging on tools, hollow objects, and instruments.”⁵² The practice of making noise to end an eclipse is found among the Iroquois, Caribs, Chiquito, as well as in Greenland, Peru, Cambodia, China, Sumatra, and Africa.⁵³ In Tripoli, “The women brought into the streets all the brass pans, kettles, and iron utensils they could collect; and, striking on them with all their force, and screaming at the same time, occasioned a horrid noise, that was heard for miles.”⁵⁴ The Mongols also raise a great noise to frighten away the demon that obscures the Sun's light.⁵⁵

"collapsed" — on 8 December 1722, while the Sun was still below the horizon, a solar eclipse began which was viewable from Hōcąk territory. At its peak (1239:04 hrs UT = 0739 hours local time) the solar disc was 63.8% covered by the dark Moon. However, this took place below the horizon. At dawn on 8 December 1722, the Sun rose with a dark disc still creeping over its surface. At sunrise, which took place at 0817 hrs. local time (1317 hrs. UT), the Moon slipped off the Sun's disc in 24 minutes, creating the illusion that it had rapidly collapsed. The details of this eclipse are presented by NASA:⁵⁶

Cat. # Calendar Date TD of Greatest Eclipse ΔT s Luna Num Saros Num Eclipse Type QLE Gamma Eclipse Magnitude Latitude ° Longitude° Sun Altitude ° Path Width km Central Duration 08844 1722 Dec 08 14:07:35 10 -3427 118 A -p 0.6808 0.9955 20N 25W 47 21 00m28s NASA StarryNight Pro Plus 8 The Eclipse of 8 December 1722        The Sky at Madison, WI on 8 December 1722 at 08:41:41 Hours

"they burned him" — as the disk of the Eclipse Monster recedes from the Sun, it creates the illusion that the solar fire is consuming the gradually receding dark disc, until that disc disappears completely, seemingly consumed by this celestial fire. It is very clear that the Moon is somehow implicated in the being and actions of the Eclipse Monster, who seems to be either the Moon itself, or a kind of alloform of that celestial body. It was quite clear to the observers who constructed this allegory that the Moon had, as it routinely does, come into conjunction with the Sun, and that it was "resting" in its vicinity. That an eclipse of the Sun had occurred when the Moon was with the Sun, and that the dark disc was consistent with the shape and size of the Moon, made it seem obvious enough that, in this particular case, the Moon itself had transformed into the Eclipse Monster. However, as to a general theory that the Moon was always responsible for solar eclipses being derived from this kind of observation, seems unlikely, as other eclipses had generally occurred when the Moon was not with the Sun at all. Nevertheless, in this rare circumstance, one can see the seeds of the idea that the Moon might be the black disc seen in all solar eclipses. Neither can we deny with confidence that French ideas had not penetrated into the consciousness of the Great Lakes tribes by the first quarter of the XVIIIᵀᴴ century.⁵⁷ The better part of a century had passed since first contact in 1636, which is certainly long enough for such ideas to have travel either directly or indirectly to those tribal members who were particularly interested in astronomy, as were the authors of this allegory.

"my daughter" — it is prohibited for anyone to converse with parents-in-law, or children-in-law. So all conversation must be indirect. This is why the chief speaks not to is son-in-law, but to his daughter. When the son-in-law of the chief replies, it is not really to the chief himself, but to his wife, the chief's daughter.

"arrived back" — he revisits his brothers in reverse order from their departure.

"waroni" — Oliver LaMère translates this in the present story as "small birds." Elsewhere, waroni goes untranslated. It is clear that the waroni is a species of bird, but LaMère doesn't know precisely what kind, although here he is confident that they are small, as we might expect given that they are the prey of a kind of owl. We may also infer that humans are not averse to eating them. This word also occurs in the context of a woman, called a "waróni woman," who possessed a medicine that empowered her to kill a hawk circling high above by merely pointing at it. Radin says in a footnote, "My interpreter [Oliver LaMère] could not translate the name of this medicine into English. He thought that it might mean 'wicked woman medicine,' but this is extremely doubtful."⁵⁸ This led to the suggestion that the waroni bird is a kind of hawk. Au contraire, it is quite clear that hinųk waróni is a euphemism for witches, and means literally, "bad women." The waroni bird, as was contemplated elsewhere, cannot be a hawk, since it is small, edible, and the prey of owls.

0755 hrs	0810 hrs
0848 hrs	0918 hrs
StarryNight Pro Plus 8
The Lunar Occultation of Venus 14 January 1714

"all scratched up" — Robin is relating something that happened not long after the Antares figure had left his native village, an event that must have fallen sometime a little after 2 December 1713, but certainly not later than February 1722. The incident befell the younger sister. So who is this younger sister in astronomical terms? Her identity is actually forced upon us. Since she and Antares separate and meet again, it follows that she is not a fixed star. Therefore, she must be a planet. All the known planets have been assigned figures except for Venus, demonstrating by exclusion that the little sister must be the planet Venus. So how did the Moon "scratch" Venus sometime not long after 1713? On 14 January 1714, the Moon occulted Venus, as shown above. Metaphorically the fair face of Venus, the little sister, was effaced by her lunar older sister, a veritable dark bear of the morning sky. The sliver of the Moon, which is homologized elsewhere as a finger, has its sharp leading edge "scrape" over the disk or "face" of Morning Star.

A Subjective Rendering Based Loosely on Lankford Using a Background from StarryNight Pro Plus 8		Hamilton, plate 111
The Great Serpent (Waterspirit) in Scorpius		Panther-Serpent Winged Waterspirits

"he turned himself into a bird" — in as much as the nameless protagonist of this story is a Waterspirit, how is it that he can become a bird? The answer centers around the astronomy allegory and the star Antares. It transpires that in many cultures east of the Mississippi, the star Antares is the most important part of an asterism that pictures the "Great Serpent." The form of the Great Serpent varies from a panther-like figure to a snake. The snake is particularly common,⁵⁹ but others sources also mention Beaver Waterspirits (Rap Wákcexi), Elk Waterspirits (Hųwą́kcexi), Deer Waterspirits (Ca Wákcexi),⁶⁰ and Bear Waterspirits.⁶¹ Although it is only the star Antares that is the flying Waterspirit, in other allied traditions, Antares is usually the red eye of the "celestial Great Serpent," as George E. Lankford has termed it.⁶² The Skidi Pawnee version of this constellation ran from its head at Antares to the tip of its tail at Sargas (θ Scorpii).⁶³ The four Mississippian winged panther-serpents perfectly illustrate the Hōcąk story of the four Waterspirits who Earthmaker cast down to the spinning earth to become the Anchor Weights of the four quarters. Also similar to the Hōcąk Waterspirits are the Cherokee Uktena, serpent-like creatures who were known for having a valuable gem in their foreheads which could be used by humans as a powerful medicine. An old story which links Uktena with the stars gives us some grounds for thinking that the gem when transposed to the heavens is none other than ruby colored Antares:

... the Uktena grew angrier all the time and very dangerous, so that if he even looked at a man, that man's family would die. After a long time the people held a council and decided that he was too dangerous to be with them, so they sent him up to Galúnlari [the sky], and he is there now.⁶⁴

The Chickasaw also have a fabled snake with a single eye in the middle of its forehead. This mythical being was known as the "Eye Star."⁶⁵ This would seem to make this snake cognate to the celestial Uktena, and its eye is almost certainly the bright star Antares. Like all stars, whatever its theological identity may be, Antares will always be a bird in metaphor since he traverses the sky by rising from the ground as if he had wings.

U.S. Dept. of Agriculture

Chicken Hawks: Cooper's Hawk, Sharp-shinned Hawk, Western Red-tailed Hawk

"a chicken hawk" — a hiwizík. Radin says that it is "about size of [quail?]. Sings pretty loudly in the timber." Sam Blowsnake and Marino's dictionary say only that it is a hawk, but Lipkind says that it is specifically a chicken hawk. Hiwi means "bird tail," and zik means "to stretch," so the bird is called the "stretched tail." There is little doubt that it is a raptor of some kind since in another story it is said to fly in a circular pattern. The problem with the identification as a "chicken hawk" is that this is an informal designation that has been applied to three different species of hawks: Cooper's Hawk (Accipiter cooperii), Sharp-shinned Hawk (Accipiter striatus), Western Red-tailed Hawk (Buteo jamaicensis calurus). There also happen to be three names for "the" chicken hawk in Hocąk: hiwizík [Lipkind], manowįke [Dorsey], wanįgᵋrú’ą (Marino and Miner).

Why would a Waterspirit figure turn into a hiwi-zik bird? The most notable feature of a Waterspirit is its incredibly long tail, which is shown in this Hōcąk illustration. The horns represent the forking of rivers and streams; his long tail is a reflection of the very great length of these water channels. So if a Waterspirit were to transform into a bird, the bird would have to be notable for having a long tail, and that is what is embedded in the very name of the hiwi-zik, the "stretched tail" bird.

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Antares and Morning Star 0734 hrs., 12 June 1725

"he went to his sister" — his sister is the Morning Star of Venus. In mid-January of 1725 the Morning Star passed nearby Antares, as shown above. We should take note here why the younger sister is the Morning Star and not the Evening Star. Morning Star is associated with the Thunders, and the political argument of this story is that the Waterspirit Clansmen are the "good guys" and are the proper Lower Moiety counterparts of the Thunderbird Clan. This story makes Antares-the-Waterspirit the sibling of Morning Star, a role that naive astronomy might be more inclined to give to the Moon, who here represents the dark side of the Bear Clan, Strongly associating Antares with Morning Star reaffirms the Waterspirit Clan's special relationship to the Thunderbird Clan, and reaffirms their right to govern the Lower Moiety in preference to the Bear Clan. Selecting the Evening Star would have made them a sibling to a being already identified as a Waterspirit. His corpus of mythology portrays him as in violent opposition to the Thunderbirds, as is the case with Waterspirits generally. Bringing this to mind would hardly make the political case being insinuated by this myth.

Giuseppe Donatiello

Antares in the "Nest" of the ρ Ophiuchi Cloud Complex

"shaped like a bird's nest" — this is the same Antares Nebula, also known as the ρ Ophiuchi Cloud Complex (VdB 107), which had formerly been homologized to a boat or a kettle.

StarryNight Pro Plus 8 Raising the Stone: 0102 hrs, 22 February 1725

StarryNight Pro Plus 8 Raising the Stone: 0610 hrs, 22 February 1725

StarryNight Pro Plus 8   Raising the Stone: 0745 hrs (Sunrise), 22 February 1725

"they sat there" — the astronomical analogue is shown in the series of reconstructions above. The "stone" directly below Antares is the star τ Scorpii, and like the star above it, called al Niyat. The idea that Antares possesses a medicine stone recalls the magical stone of the Cherokee Uktena. As Antares rises in the morning sky, so too does the Scorpius Milky Way upon which Antares rests. It should be noted that the rise of Antares on his "stone" carries all his stellar avian brothers upwards as well.

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The Moon Sleeping at the Four Furrows 0313 hrs., 7 March 1725

"she had laid out four [furrows] to dig, and there she was sleeping" — at this point there is no way to understand what is meant, as bears are not known to dig a set of furrows in the ground as a sleeping place, except as an almost explicit statement of where the Moon was located at this point in the allegory.

"a fluffy down feather" — a frequent motif. Here the down feather is the Milky Way on which he sits, which has already been compared to an arrow feather.

"she groaned and turned over" — as we have seen already in this myth, as in others, sound can be used to portray light. An interesting series of events took place when the Moon, beginning with his first shot in March, to his second shot when she turns over. The Moon has two sides: the light and the dark. These sides trade places as the Moon progresses to being full, and then declines into a sliver before disappearing into the Sun. In ascension and decline, the dark and light sides switch places. Here's what happened following Antares' first shot in March:⁶⁶

Image
Phase		Last Quarter		Waning Gibbous		Waning Gibbous		Full		Waxing Gibbous
Disk Illumination		46.04%		72.15%		91.52%		99.75%		95.57%
Date		7 March 1725		3 April 1725		30 April 1725		27 May 1725		23 June 1725

By the time we reach 23 June of 1725, the Moon has completely turned around. It is then that Antares takes his second shot.

David Colburn		StarryNight Pro Plus 8
A Black Bear Chewing on a Tree		The Moon Biting the Tree-like Scorpius Milky Way, 23-26 June 1725 at 0222 hrs.

"bit into trees" — the monstrous sister, we are told, has turned into a kind of Spirit Grizzly, and so we are not surprised that she bites trees (in two?). However, the old time Hōcąk audience would not have been surprised for an additional reason: they will all have been aware that bears actually do chew on trees. In this remarkable photograph, we see surprisingly "pearly whites" sported by a black bear gnawing on the wood of a large tree. Bears, unlike, for instance, beavers, do not have wood in their diet. It is the very perfection of their teeth that suggests why they have fallen into this practice: it keeps their teeth clean enough to inspire any dentist to jealousy. It is a tribute to the toughness of bears that they use a pine tree as a toothbrush.

In the astronomy allegory, the Milky Way at Scorpius resembles a tree with a central trunk (formed by dark nebulæ of gas and dust) flanked by a blur of leaves. When the Moon occults a star, it's as if it had been swallowed, so that the Moon metaphorically eats the star. Therefore, when the Moon crosses the Great Rift it seems to be engaged in the ursine practice of gnawing on a tree trunk.

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Near Occlusion of Antares and the Planets by the Moon (Path Shown in Red) 27 June - 6 July 1725, 0222 hrs.

"she jumped up and nearly ate them" — during this time period, the Moon, traveling in this celestial region below the ecliptic, has a number of near misses with the planets, and had near occlusions with Antares and Mars.

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Bear Claws Scratching the Scorpius Milky Way

"she scraped the rock" — this would create a striation pattern down the face of the rock, just like that of the Devils Tower. In the Kiowa parallel below, the rock is given just this identity. In the astronomy allegory, the striation pattern is readily visible in the upper portions of the Scorpius Milky Way at this time of the year (see above). The striations, also homologized as furrows, are finger-like dark nebulæ that extend through this region of the Scorpius Milky Way.

StarryNight Pro Plus 8	Bear Tracks
Antares Contacts the Left Little Finger of the Moon 6 November 1725 at 1817 hrs.	Left Back Foot of a Black Bear	Right Back Foot of a Grizzly Bear	Right Front Foot of a Black Bear	Right Front Foot of a Grizzly Bear

"her little finger on her left hand" — this sounds straightforward, but in fact it is very complicated. Bears have "hands" whose smallest digit is on the inside, rather than the outside, as in most other mammals. It is as if their left and right hands had been switched. So what is the left hand? What is the little finger? It's less of a problem in its astronomical context. On 6 November 1725 at 1817 hours in the evening, the Moon makes contact with Antares, which is also setting, with the barest crescent sliver on its left side, a mere little finger of light. The setting sliver of the Moon with Antares attached "splits" the crescent's sliver "finger".

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Antares Burning the Moon (Path Shown in Red), Morning Side 1 - 8 December 1725		Antares Burning the Moon (Path Shown in Red), Evening Side 1 - 8 December 1725

"they burned her" — for a brief period, Antares is with the Sun and is not seen in the sky (see the table above). Here the Sun, as it has before, becomes a symbolic fire. So Antares is beside the fire, and during this period, from about 3-5 December 1725, the Moon also descends into the solar flames. Here is where Antares burns her to ashes, there being, by extrapolation, no light left in her disc.

"I walked, I went back" — since these people had died, they had been living in various paradises. In order to get there, four days after death, they set out on a long journey on foot, so it stands to reason that in returning to life, they would do the same in reverse. One might think that they would object to leaving paradise to rejoin the living, but it is always said that when given a choice, humans always choose being alive and returning to earth, despite, or even because, of all its struggles.

"wandered about" — Ao ttAy n Ao L tty Le (hocáiną horajaire), "they lived in the wilderness." It's interesting that Radin translated it this way without realizing its astronomical significance. The birds are all planets, and planets are differentiated from other stars by the very fact that they wander about like birds in flight, while the other stars are fixed in place. The very word "planet" comes from the Greek term πλανήτης | planḗtēs, "wanderer."

"when it was daylight, they disappeared" — this is what they always say that ghosts do. They are very averse to daylight and disappear with the rising of the Sun. In an astronomy allegory, they would be the stars that rise underneath their chief, Antares. The stars, like ghosts, disappear in the light of the rising Sun.

"they woke up" — the stars below Antares were invisible, and like the Moon when it disappears to the Below World, it is characterized metaphorically as being "asleep." When they cease to be asleep, they have risen before the Sun and are therefore now "awake."

"cried" — this, once again, is sound representing light. When the stars return to the heavens, they radiate their regained consciousness.

Hōcąk Parallels

The present story is clearly a version of "The Woman who Loved Her Half-Brother," although these stories sometimes sharpely diverge from one another in their esoteric meaning.

Both stories are pro-Waterspirit Clan and anti-Bear Clan, although they develop their political expression rather differently. In addition, "Partridge's Older Brother" has an astronomy allegory that tracks certain celestial events centered on the star Antares from December 1708 to December 1725. Given that waiką́ stories were sold often at a great price, there were often trimmed down versions of lesser value that could be offered that simply contained less esoteric information. If one stripped the astronomy out of "Partridge's Older Brother," the result would more closely resemble the story line of "The Woman who Loved Her Half-Brother." However, the resultant political story has been developed somewhat more, creating a further divergence. Therefore, it seems more likely than not that "The Woman who Loved Her Half-Brother" is a somewhat evolved edited version of "Partridge's Older Brother," which reached its present form perhaps a few decades after 1725.

An alternative view would cast "Partridge's Older Brother" as a version of a simpler variant of "The Woman who Loved Her Half-Brother" that has had an astronomy "code" added to it, although prima facie this would seem to be much more difficult to effect.

Comparative Material

Perhaps the most striking parallel to our story is from the Dakota, recently published in a collection of stories by Zitkala-Ṣa. The ways of his sister offended him, so Cetan boarded a rawhide boat and set off downstream. That night five animals came to him and asked to be his children. They wanted to travel with him until he came to lands more suitable to them. The next day, as they went, they came to a place where there was an abundance of hickory trees, carrots, and beans of every description. There the mouse decided to live. Then they came to a land full of boulders and rocky cliffs. There the rattlesnake went to live. Then they came to a land with swamps and lakes, with lots of fish, and there the brown hawk felt at home and left them. Then they came to a place thickly wood where mice and other small animals lived in abundance. There the owl flew away to live. Finally, Cetan camped by a woodland full of deer. Here the cougar departed. Each animal had been deeply grateful to him for the transport. The next day, traveling alone once again, he came to an extremely poor village where the people were starving. They told him, "Our enemy has driven away all the buffalo." So Cetan performed a sacred rite with a buffalo hide, and no sooner had he completed it, than great herds of buffalo showed up where they lived. The village lived in great prosperity thereafter. Cetan married the chief's daughter and lived there for two winters. Not long after they had twin boys, Cetan became concerned about the fate of his parents and his native village, so they decided to go there. On there way back, they met the cougar, who gave the little twins a gift of two fawn skins. When they arrived where the owl lived, he gave the children a present of the blankets of mole skins. Next they arrived at where the brown hawk lived. He gave them presents of two robes made from the green feathers of mallard heads. Then they came to where the rattlesnake lived. He gave them two pillows stuffed with the down feathers of red birds. When they arrived in the land of the field mouse, he gave them two bags of wild rice and dried roots. After a time, they arrived at Cetan's old village, but they found that it had been rubbed out save for a single tepee. There they find Cetan's parents cowering in fear. They told him that it had been his own sister, Hawk Woman, who had rubbed out the village, and that she came daily to harass them. Cetan knew that only by great medicine could he hope to overcome her. He used each of the animals' presents as a magical means of disguising everyone. He himself took his stone ax in hand, then transformed into a stump. It was now noon, the time when Hawk Woman would come upon the village. She arrived shrieking, but she was immediately suspicious. "I have never seen this stump, nor the red bird or the two fawns here before," she said. After Hawk Woman interrogated her parents cruelly, she stepped outside the tepee. At that moment, Cetan sprang back into his form and with one blow of his stone ax, cut clean through her. However, nothing seemed to have happened to her. So Cetan swung the stone ax in a circle above his head until it generated a magical light. This light reduced Hawk Woman to cinders. After he returned his family to their normal form, he gathered up the cinders and ground them into a powder. This powder he spread over the whole area where the village had been, and like magic, all the people were restored to life. And from that time on, they all lived there in great prosperity.⁶⁷

The Arapaho have a story whose ending is strikingly similar to the beginning of our story. A young man named "Light Stone," has a sister who comes to him in the dark of night to sleep with him. She does not speak, and he cannot discover her identity. Finally, one night, he brings his paint bag with him, and when the woman comes to him, he makes a paint mark on her shoulder. The next morning he sees the mark on his sister's shoulder, and is so ashamed that he eventually turns himself into a stone.⁶⁸ A similar episode is said to occur in a Pawnee myth.⁶⁹

Another Arapaho tale is a closer fit. "At a certain place there was once an Indian village. At one time some children were playing some little distance from camp. One girl had a sister who was a Bear. This Bear girl was playing with the children, and told her sister to take their little sister home, which was refused. The Bear girl then scratched the face of the one who refused to take the little sister home, and said, if she would tell their father and mother, the dogs would bark, and she would come and tear up all the tents and eat up all the people. The girl then went and hid in a dog-tent. The Bear girl hunted, and at last found her and threatened to eat her up. But the girl begged for her life, and promised that she would live with the Bear girl, get water for her, and work for her; and so the Bear girl let her alone. The two then lived together in a big tent. One time, when the girl was getting water, she met three men, who gave her a rabbit. The girl took it home, and, giving it to her Bear sister, said, "Here, I killed this rabbit for you." The Bear girl took it; and while she was cooking it, the three men came and placed themselves, one on the north, one on the south, and one on the west, side of the tent, and shot and killed the Hear girl. They then took one of the Bear girl's leg-bones and put it on the girl's back, telling her if she should lose it, the Bear girl wold come to life again and come after her. They then took the girl along; and while they were walking along, the girl lost the bone three times. Every time she would see the Bear girl coking at a distance, but every time she found the bone again before the Bear girl would overtake them. The last time they were just climbing up a high mountain when the Bear girl was near; and while the travelers got on the mountain all right, the Bear girl would always roll back, and finally asked the parties on the mountain to come down, as she would not hurt then. But they staid on the mountain; and finally the Bear girl went away, and the party, including the girl, went to an Indian camp on the other side, where they remained."⁷⁰

The Cherokee tell a very similar story about the Sun and Moon. The sexes of the sun and moon are reversed in Cherokee: Sun is female and Moon is male. "The Sun was a young woman and lived in the East, while her brother, the Moon, lived in the West. The girl had a lover who used to come every month in the dark of the moon to court her. He would come at night, and leave before daylight, and although she talked with him she could not see his face in the dark, and he would not tell her his name, until she was wondering all the time who it could be. At last she hit upon a plan to find out, so the next time he came, as they were sitting together in the dark of the ąsi, she slyly dipped her hand into the cinders and ashes of the fireplace and rubbed it over his face, saying, "Your face is cold; you must have suffered from the wind," and pretending to be very sorry for him, but he did not know that she had ashes on her hand. After a while he left her and went away again. The next night when the Moon came up in the sky his face was covered with spots, and then his sister knew he was the one who had been coming to see her. He was so much ashamed to have her know it that he kept as far away as he could at the other end of the sky all the night. Ever since he tries to keep a long way behind the Sun, and when he does sometimes have to come near her in the west he makes himself as thin as a ribbon so that he can hardly be seen."⁷¹

National Park Service
Devil's Tower

The Kiowa have a good parallel to the elevating stone upon which the hero escapes. Once seven sisters and their brother were playing a game in which the brother chased after them pretending to be a bear. As the game progresses the brother undergoes a frightening transformation from a pretended bear into the real thing. The sisters, in panic, now run for their lives. As they pass a tree stump, the spirit within says to them, "Climb on top and I'll rescue you!" No sooner had they jumped on top than it began rising rapidly into the air. The bear leapt up but could not quite reach the top. It slid down the side scoring the tree as it dragged its claws down the stump. The bear kept trying, but did nothing but scratch the stump all around. The girls escaped into the heavens and became what we now call the "Big Dipper." The stump is the famous landmark, the Devil's Tower.⁷²

The Arikara also have a version of the story. A group of girls pressured a 14 year old to play the role of a bear charging out of the bush. When she assumed the role against her will, she transformed into a bear. She forewarned her sister that something bad would happen, and told her to hide. She charged among the people killing many of them, including most of her own family. She found her sister, and the two of them headed for the hills so that the bear woman could heal from her wounds. She was told to find their four surviving brothers so that the bear woman could kill them; however, when she encountered them, she let them known that their sister had morphed into a bear and was intent upon killing them all. They told their sister to find out how the bear could be killed and to let them know how to do it. So she returned and wheedled the secret out of her. She could only be killed if the two little fingers were shot off her hands, and then there could be no blood issuing from the wounds, otherwise she would arise again out of the blood. After the sister let this be known to her brothers, they induced the bear woman to bolt out of her den, when they shot her in the prescribed way. They burned the body, then fled for the hills. However, she got through it. Then they appealed to a stone to help them. The stone grew large and rose high in the air. The bear jumped and tried to grip the stone, but kept sliding down, raking the edges with her claws. That was how the brothers and sister escaped, and the stone is the famous Devils Tower, where you can see today the claw marks of the bear woman.⁷³

This next parallel story is from the Sarcee people who are Athabascan speakers. Once there was a woman whose husband caught her being raped by a bear. He shot the bear and she kept the skin as a robe. She later gave birth to bear children who were later killed for devouring their playmates. Their mother told her sister to get a good guard dog for protection, then she wrapped herself in the bearskin and became a bear herself. She killed everyone in the village except her sister who was safeguarded by the dog. Her six brothers were all out on the warpath at the time. When they returned, the surviving sister told them what had happened to the village. They told her to find the most tender spot on the bear sister's body. She reported back that it was her paws, so the young men planted sharp sticks in front of her tepee. The bear woman told her sister to fix a fire, but the sister told the bear to do it herself, which angered her so much that she bolted out of the tent, only to be impaled fast on the stakes. Nevertheless, she escaped before they could burn her, and gave chase. One of the brothers told them to close their eyes and they would be transported to above. When they ascended, the siblings formed the stars of the dipper constellation, and the dog was the star nearby. When the bear sister had seen that they had escaped, she was turned into a great rock.⁷⁴

Links: Were-Grizzlies and Other Man-Bears, Bear Spirits, Crane and Crane Spirits, Redman, Partridge (II), Bird Spirits, Black Hawks, Hawks. See Glossary, s.v. Quail.

Stories: featuring were-bears as characters: The Were-Grizzly, The Reincarnated Grizzly Bear, The Spotted Grizzly Man, Brass and Red Bear Boy, Turtle's Warparty, The Woman who Loved her Half-Brother, The Roaster, Wazųka, Porcupine and His Brothers, The Shaggy Man; mentioning grizzly bears: Blue Bear, Brass and Red Bear Boy, The Reincarnated Grizzly Bear, The Were-Grizzly, The Spotted Grizzly Man, The Meteor Spirit and the Origin of Wampum, The Roaster, Wazųka, Little Priest's Game, The Story of How Little Priest went out as a Soldier, Mijistéga’s Powwow Magic and How He Won the Trader's Store, Migistega's Magic, The Woman who Loved her Half-Brother, The Two Boys (giant black grizzly), The Chief of the Heroka, The Boy who was Captured by the Bad Thunderbirds, The Dipper (white grizzly), Pete Dupeé and the Ghosts, The Creation of Man (v. 9), Whiskey Making, The Creation of Evil, cp. The Woman Who Fought the Bear; featuring partridges: The Big Stone, Black and White Moons, The Spirit of Gambling, The Quail Hunter; mentioning black hawks: Hawk Clan Origin Myth (v. 2), The Dipper, The Thunderbird, The Woman who Loved her Half-Brother, Waruǧábᵉra, The Boy who was Captured by the Bad Thunderbirds, Spear Shaft and Lacrosse, Morning Star and His Friend, The Coughing Up of the Black Hawks, The Stench-Earth Medicine Origin Myth, Heną́ga and Star Girl, Keramaniš’aka's Blessing, The Race for the Chief's Daughter, Whiskey Making; mentioning chicken hawks: Worúxega, The Man Who Would Dream of Mą’ųna; mentioning hawks: Hawk Clan Origin Myth, Old Man and Wears White Feather, Holy One and His Brother, The Boy who was Captured by the Bad Thunderbirds, Spear Shaft and Lacrosse, The Thunderbird, Creation Council, The Woman who Loved her Half-Brother, Waruǧábᵉra, The Race for the Chief's Daughter, The Magical Powers of Lincoln's Grandfather; mentioning robins: The Boy Who Became a Robin; in which owls are mentioned: Owl Goes Hunting, Crane and His Brothers, The Spirit of Gambling, Eats the Stinking Part of the Deer Ankle, The Glory of the Morning, The Chief of the Heroka, Waruǧábᵉra, Wears White Feather on His Head, Keramaniš’aka's Blessing, Old Man and Wears White Feather, The Annihilation of the Hocągara I, The Green Man, Whiskey Making; about Bird Spirits: Crane and His Brothers, The King Bird, Bird Origin Myth, Bird Clan Origin Myth, Wears White Feather on His Head, Old Man and Wears White Feather, The Boy who was Captured by the Bad Thunderbirds, The Thunderbird, Owl Goes Hunting, The Boy Who Became a Robin, The Woman who Loved Her Half-Brother, The Foolish Hunter, Ocean Duck, Earthmaker Sends Rušewe to the Twins, The Quail Hunter, Baldheaded Warclub Origin Myth, The Hocąk Arrival Myth, Trickster Gets Pregnant, Trickster and the Geese, Holy One and His Brother (kaǧi, woodpeckers, hawks), Porcupine and His Brothers (Ocean Sucker), Turtle's Warparty (Thunderbirds, eagles, kaǧi, pelicans, sparrows), Kaǧiga and Lone Man (kaǧi), The Old Man and the Giants (kaǧi, bluebirds), The Bungling Host (snipe, woodpecker), The Red Feather, Trickster, the Wolf, the Turtle, and the Meadow Lark, Waruǧábᵉra, The Race for the Chief's Daughter, Black and White Moons, The Markings on the Moon, The Creation Council, Eats the Stinking Part of the Deer Ankle, Earthmaker Blesses Wagíšega (Wešgíšega), The Man Who Would Dream of Mą’ųna (chicken hawk), Hare Acquires His Arrows, Keramaniš’aka's Blessing (black hawk, owl), Heną́ga and Star Girl (black hawk), The Stench-Earth Medicine Origin Myth (black hawk, kaǧi), Worúxega (eagle), The Arrows of the Medicine Rite Men (eagle), The Gift of Shooting (eagle), Hocąk Clans Origin Myth, Hawk Clan Origin Myth, The Hocąk Migration Myth, Blue Jay, The Baldness of the Buzzard, The Abduction and Rescue of Trickster (buzzards), The Shaggy Man (kaǧi), The Healing Blessing (kaǧi), The Medicine Rite Foundation Myth (kaǧi), Spear Shaft and Lacrosse, Įcorúšika and His Brothers (Loon), Great Walker's Medicine (loon), Roaster (woodsplitter), The Spirit of Gambling, The Big Stone (a partridge), Trickster's Anus Guards the Ducks, The Story of the Medicine Rite (loons, cranes, turkeys), The Fleetfooted Man, The Journey to Spiritland (v. 4), The War of Indian Tribes against White Soldiers (little white bird) — see also Thunderbirds, and the sources cited there; mentioning red cedar (juniper, waxšúc): The Journey to Spiritland (vv. 4, 5) (used to ascend to Spiritland), The Seer (sacrificial knife), A Waterspirit Blesses Mąnį́xete’ų́ga (sacrificial knife), Redhorn's Sons (coronet of Thunders, lodge), Aracgéga's Blessings (coronet of Thunders), The Twins Disobey Their Father (trees found on cliffs of Thunders), Hawk Clan Origin Myth (purifying smoke), The Creation Council (purifying smoke), The Dipper (incense), Sun and the Big Eater (arrow), The Brown Squirrel (arrow), Hare Kills a Man with a Cane (log used as weapon); mentioning willows: The Journey to Spiritland (v. 4), The Lame Friend, Holy One and His Brother, and cp. also Tree Spirits; mentioning teeth: The Animal who would Eat Men, Hare Recruits Game Animals for Humans, Hare and the Dangerous Frog, The Girl who Refused a Blessing from the Wood Spirits, The Two Boys, The Birth of the Twins, The Twins Disobey Their Father, Wears White Feather on His Head, The Dipper, Wolves and Humans, The Commandments of Earthmaker, The Children of the Sun, The Green Man, Holy One and His Brother, The Brown Squirrel, Hare Secures the Creation Lodge of the Medicine Rite, The Medicine Rite Foundation Myth, East Shakes the Messenger, Lifting Up the Bear Heads, White Wolf, Buffalo Clan Origin Myth; mentioning flutes: The Love Blessing, The Blessings of the Buffalo Spirits, Disease Giver Blesses Jobenągiwįxka, Mijistéga’s Powwow Magic and How He Won the Trader's Store, The Warbundle of the Eight Generations, The Were-fish (v. 1), Disease Giver, The Stench-Earth Medicine Origin Myth, Redhorn's Sons.

This waiką has very strong similarities to The Woman who Loved her Half-Brother.

Themes: an orphan rises from obscurity to become chief: The Red Man, The Red Feather, The Meteor Spirit and the Origin of Wampum, The Roaster, The Chief of the Heroka, The Nannyberry Picker; a young man grows up with one or more birds whom he loves very much: The Boy who was Captured by the Bad Thunderbirds; a lover sneaks into a lodge every night, but conceals his/her identity: Waruǧábᵉra; a sister entertains an illicit love for her brother: The Woman who Loved her Half-Brother; a woman abuses someone with whom she is living: The Woman who Loved Her Half-Brother, The Quail Hunter, Snowshoe Strings, The Red Man, The Chief of the Heroka, Bluehorn's Nephews, Eats the Stinking Part of the Deer Ankle, Bluehorn Rescues His Sister, Old Man and Wears White Feather, The Were-Grizzly; a sister, from whom a young man is fleeing, keeps mysteriously appearing in his boat even after he ejects her: The Woman who Loved her Half-Brother; a rejected sister prophesies that her brother will never see his village again: The Woman who Loved her Half-Brother; frustrated love: White Flower, The Resurrection of the Chief's Daughter, The Twin Sisters, The Phantom Woman, The Woman who Loved her Half-Brother, Old Man and Wears White Feather, The Stone Heart, Snowshoe Strings, Heną́ga and Star Girl, Trickster Soils the Princess, Sunset Point, The Message the Fireballs Brought, Rainbow and Stone Arch; marriage to a yųgiwi (princess): The Nannyberry Picker, Baldheaded Warclub Origin Myth, The Race for the Chief's Daughter, The Daughter-in-Law's Jealousy, The Big Stone, Redhorn's Sons, The Seduction of Redhorn's Son, The Resurrection of the Chief's Daughter, River Child and the Waterspirit of Devil's Lake, The Roaster, Soft Shelled Turtle Gets Married, Eats the Stinking Part of the Deer Ankle, White Wolf, The Two Boys, Spear Shaft and Lacrosse, The Shaggy Man, The Thunderbird, The Red Feather, The Orphan who was Blessed with a Horse, The Birth of the Twins (v. 3), Trickster Visits His Family, The Woman who Loved Her Half-Brother, Redhorn's Father, Old Man and Wears White Feather, Morning Star and His Friend, Thunderbird and White Horse, Rich Man, Boy, and Horse, Shakes the Earth, The Nightspirits Bless Ciwoit’éhiga; several animal brothers of a human help him in his escape and return to his village: The Woman who Loved her Half-Brother; a (magical) round, black stone: How the Thunders Met the Nights, The Green Man, Spear Shaft and Lacrosse, Tecumseh's Bulletproof Skin, The Dipper; anthropophagy and cannibalism: A Giant Visits His Daughter, Turtle and the Giant, The Witch Men's Desert, The Were-Grizzly, Grandfather's Two Families, The Roaster, Redhorn's Father, Hawk Clan Origin Myth, The Lost Blanket, Young Man Gambles Often, White Wolf, The Shaggy Man, The Twins Get into Hot Water, The First Fox and Sauk War, The Fox-Hocąk War, The Hocągara Contest the Giants, Morning Star and His Friend, Baldheaded Warclub Origin Myth, The Seven Maidens, Šųgepaga, The Reincarnated Grizzly Bear, The Woman who Loved Her Half-Brother, The Blessing of a Bear Clansman, Shakes the Earth, The Stone Heart, Thunder Cloud is Blessed; walking on water: Bear Clan Origin Myth (v. 3), Bird Clan Origin Myth, How the Thunders Met the Nights, Otter and Beaver Create Progeny, Otter Comes to the Medicine Rite, The Chief of the Heroka, Redhorn's Sons; cannibal were-grizzlies: The Were-Grizzly, The Woman who Loved her Half-Brother, The Roaster, Were-Grizzlies and Other Man-Bears; a human turns into a (spirit) animal: How the Thunders Met the Nights (Thunderbird), Waruǧábᵉra (Thunderbird), The Dipper (hummingbird), Keramaniš’aka's Blessing (blackhawk, owl), Elk Clan Origin Myth (elk), Young Man Gambles Often (elk), Sun and the Big Eater (horse), The Reincarnated Grizzly Bear, The Were-Grizzly, The Woman who Loved her Half-Brother (bear), Porcupine and His Brothers (bear), The Shaggy Man (bear), The Roaster (bear), Wazųka (bear), The Spotted Grizzly Man (bear), Brass and Red Bear Boy (bear, buffalo), White Wolf (dog, wolf), Worúxega (wolf, bird, snake), Whiskey Making (grizzly, dog, turkey, blackhawk, owl), Eats the Stinking Part of the Deer Ankle (buffalo), The Brown Squirrel (squirrel), The Skunk Origin Myth (skunk), The Fleetfooted Man (otter, bird), A Waterspirit Blesses Mąnį́xete’ų́ga (otter), The Diving Contest (Waterspirit), The Woman who Married a Snake (snake, Waterspirit), The Omahas who turned into Snakes (four-legged snakes), The Twins Get into Hot Water (v. 3) (alligators), Snowshoe Strings (a frog), How the Hills and Valleys were Formed (v. 3) (earthworms), The Woman Who Became an Ant, Hare Kills a Man with a Cane (ant); a hero floats down upon his enemies in the form of a feather: The Thunderbird, The Sons of Redhorn Find Their Father; a being is vulnerable in a highly unusual way: River Child and the Waterspirit of Devil's Lake, Snowshoe Strings, The Green Man, The Dipper, The Twins Retrieve Red Star's Head, Migistéga's Death (v. 2), The Shawnee Prophet and His Ascension; a spirit being cannot be killed because his death lies outside his body: The Green Man, Ocean Duck; certain beings are thought to be invulnerable (but may not be): The Adventures of Redhorn's Sons, The Baldheaded Warclub Origin Myth, The Annihilation of the Hocągara I, Great Walker's Warpath; someone is, or can become, invisible: Sunset Point, Hare Secures the Creation Lodge; powerful spirit beings act somewhat dim witted: How the Thunders Met the Nights, Hare Kills Sharp Elbow, The Thunderbird, Eats the Stinking Part of the Deer Ankle, The Dipper; ground up bones of evil spirits are used to resurrect their victims: Grandfather's Two Families, The Sons of Redhorn Find Their Father, The Woman who Loved her Half-Brother; someone kills his own kinsman: The Chief of the Heroka (wife), The Red Man (wife), Worúxega (wife), The Man Whose Wife was Captured (v. 2) (wife), Bluehorn's Nephews (mother), The Green Man (mother), Waruǧábᵉra (mother), The Woman who Loved Her Half-Brother (sister), The Were-Grizzly (sister), Crane and His Brothers (brothers), White Wolf (brother), The Diving Contest (brother), The Twins Get into Hot Water (grandfather), The Chief Who Shot His Own Daughter (daughter), The Birth of the Twins (daughter-in-law), The Woman's Scalp Medicine Bundle (daughter-in-law), Snowshoe Strings (father-in-law); persons brought back from the dead are more attractive in appearance than before their death: The Red Feather, The Shaggy Man.

Notes

¹ Paul Radin, "Partridge's Older Brother," Winnebago Notebooks, Freeman #3897 (Philadelphia: American Philosophical Society) Winnebago V, #9: 1-61 (syllabic text only). Paul Radin, "Partridge's Older Brother," Winnebago Notebooks (Philadelphia: American Philosophical Society) Notebook 7: 1-61 (English Translation by Oliver LaMère). Paul Radin, "Partridge's Older Brother," (Philadelphia: American Philosophical Society) Winnebago IV, #8m, 1-11 (typed English translation by Paul Radin), 2 copies.
² Star Facts, Stars: A guide to the night sky > Antares by admin, 2023-08-05.
³ "As it turns out, the human eye can discern a brightness change of 2.5122-times, and that is why the star brightness rankings have such a specific pattern. For example, a star with a magnitude of +2.0. is 2.51 times brighter than a star of magnitude +3.0." NASA > "Star Light ... Star Bright ..." (Teacher's Guide), p. 21.
⁴ Gary Urton, At the Crossroads of the Earth and the Sky: An Andean Cosmology (Austin: University of Texas Press, 1981) 56, 69. Arnold Lebeuf, "The Milky Way, a path of the souls," in Astronomical Traditions in Past Cultures, edd. Vesselina Koleva and Dimiter Kolev. Proceedings of the First Annual General Meeting of the European Society for Astronomy in Culture, Smolyan, Bulgaria, 31 August - 2 September 1993 (Sofia: Institute of Astronomy, Bulgarian Academy of Sciences, National Astronomical Observatory, Rozhen, 1996) 148-161 [151].
⁵ Gerardo Reichel-Dolmatoff, "Astronomical Models of Social Behavior Among Some Indians of Colombia," in Anthony F. Aveni and Gary Urton, Ethnoastronomy and Archaeoastronomy in the American Tropics, Annals of the New York Academy of Sciences, vol. 385 (New York: New York Academy of Sciences, 1982) 165-181 [168]; Lebeuf, "The Milky Way, a path of the souls," 151.
⁶ Lebeuf, "The Milky Way, a path of the souls," 151.
⁷ Edwin C. Krupp, Beyond the Blue Horizon: Myths and Legends of the Sun, Moon, Stars, and Planets (New York: Harper Collins, 1991) 257-258, 272.
⁸ Hygini, Astronomica, 2.43, Eratosthenis, Catasterismi, 44; Achillis, Introductio in Aratum 24; Carol Kerényi, The Heroes of the Greeks (London: Thames and Hudson, 1959) 136.
⁹ Ernest Klein, A Comprehensive Etymological Dictionary of the English Language, unabridged (Amsterdam: Elsevier, 1971) 302a, s.v. "galaxy."
¹⁰ Paul Radin, "The Woman Who Became an Ant," Winnebago Notebooks (Philadelphia: American Philosophical Society) Notebook #52.
¹¹ Mircea Eliade, Patterns in Comparative Religion (New York: Meridian, 1958) 159-161.
¹² Eliade, Patterns in Comparative Religion, 159.
¹³ Robert Briffault, The Mothers: The Matriarchal Theory of Social Origins (New York: Macmillan, 1927) 2:632ff.
¹⁴ Eduard Seler, Gesammelte Abhandlungen (Berlin: 1902) 4:129.
¹⁵ Alexandre H. Krappe, La Genèse des mythes (Paris: Peyot, 1938) 110.
¹⁶ Wilhelm Schmidt, Der Ursprung der Gottesidee, 12 vols. (1912–55) 3:496.
¹⁷ Briffault, The Mothers, 2:632-633.
¹⁸ Franz Boas, “ The Central Eskimo,” Sixth Annual Report of the Bureau of Ethnology, 599.
¹⁹ Aurel Krause, Die Tlinkit Indianer (Jena: 1885) 270 sq.
²⁰ James A. Teit, Traditions of the Thompson Indians of British Columbia (New York: Houghton, Mifflin: 1898) 91 sqq.; Teit, "The Shuswap," Publications of the Jesup North Pacific Expedition, 1:653; Franz Boas, "Indianische Sagen von der Nord Pacifische Kuste," Verhandlungen der Berliner Gesellschaft fiir Anthropologie, 25:453.
²¹ Washington Matthews, Navaho Legends (New York: Houghton, Mifflin, 1897) 80.
²² James Mooney, "Myths of the Cherokees," Nineteenth Annual Report of the Bureau of Ethnology, 257.
²³ Daniel G. Brinton, The Myths of the New World: A Treatise on the Symbolism and Mythology of the Red Race of America (New York: Leypoldt & Holt, 1868) 130.
²⁴ Friedrich von Hellwald, in Das Ausland (1871): 1158.
²⁵ J. Owen Dorsey, “ Siouan Folklore and Mythological Tales,” The American Antiquarian and Oriental Journal, 6 (1884): 175.
²⁶ Henry Rowe Schoolcraft, History of Indian Tribes of the United States: Their Present Condition and Prospects, and a Sketch of Their Ancient Status (Philadelphia: Lippincott, 1857) 3:485.
²⁷ Charles Fletcher Lummis, The Man who Married the Moon, and other Pueblo Folk Stories (New York: Century, 1894) 58 n.
²⁸ Bernardino de Sahagun, Historia general de las cosas de Nueva España, 1:5. 9.
²⁹ Carl Schultz-Shellack, "Die Amerikanischen Götter der vier Weltrichtungen und ihrer Tempel in Palanque," Verhandlungen dey Berliner Gesellschaft für Anthropologie, 11:217, 219.
³⁰ Lucas Fernández de Piedrahita, Historia general de las conquistas del nuevo Reyno de Granada (1688) 17 sq.
³¹ Frederico José de Santa Anna Nery, Folk-lore Brésilien (Paris: Perrin et cie, 1889) 228.
³² Erland Nordenskiold, Indianerleben (Leipzig: Albert Bonnier, 1912) 273.
^32a James Teit, The Shuswap, Memoirs of Museum of Natural History, II (1908) 653. Eddie W. Wilson, "The Moon and the American Indian," Western Folklore, 24, #2 (April, 1965), 87-100 [93].
³³ For the solar eclipse map, see: Fred Espenak and Jean Meeus, Five Millennium Canon of Lunar Eclipses: -1999 to +3000 (2000BCE to 3000 CE), NASA/TP—2006—214141; Catalog of Lunar Eclipses: 1701 to 1800; Global Eclipse Map, 1712 July 18.
³⁴ For the solar eclipse map, see: Fred Espenak and Jean Meeus, Five Millennium Canon of Lunar Eclipses: -1999 to +3000 (2000BCE to 3000 CE), NASA/TP—2006—214141; Catalog of Lunar Eclipses: 1701 to 1800; Global Eclipse Map, 1713 Dec 02.
³⁵ Capt. Don Saunders, When the Moon is a Silver Canoe. Legends of the Wisconsin Dells (Wisconsin Dells, Wisc.: Don Saunders, 1947) 74. Jipson identifies it with the related black haw, Viburnum prunifolium. Its range, however, does not extend into Wisconsin. Norton William Jipson, Story of the Winnebagoes (Chicago: The Chicago Historical Society, 1923) 308, s.v. "haw (black)"; 393, s.v. wu-wu. Gilmore identifies Viburnum lentago as black haw and nannyberry indifferently. Melvin Randolph Gilmore, Uses of Plants by the Indians of the Missouri River Region, Thirty-Third Annual Report of the Bureau of American Ethnology, 1911-12 (Washington, D. C.: Government Printing Office, 1919) 87. Also identifying wuwu as the nannyberry is Natalie Davis, Ho-Chunk Plants: Indigenous Plants of Winnebago Reservation, Nebraska (Winnebago, Nebraska: Little Priest College, 2010) 81, s.v. Viburnum lentago, Nannyberry.
³⁶ Henry David Thoreau, Bradley P. Dean, Wild Fruits: Thoreau's Rediscovered Last Manuscript (New York: W. W. Norton & Company, 2001) 145 (October 13, 1860).
³⁷ R. A. Johnson, "The Fall Food Habits of the Ruffed Grouse in the Syracuse Area of New York," The Auk, 45, #3 (July, 1928): 330-333 [331-332]. M. C. Witmer and P. J. Van Soest, "Contrasting Digestive Strategies of Fruit-Eating Birds," Functional Ecology, 12, #5 (Oct., 1998): 728-741 [737]. A. Marguerite Baumgartner, "Food and Feeding Habits of the Tree Sparrow," The Wilson Bulletin, 49, #2 (June, 1937): 65-80 [67-68].
³⁸ Huron H. Smith, "Ethnobotany of the Ojibwe Indians," Bulletin of the Public Museum of the City of Milwaukee, 4, #3 (May 2, 1932): 327-525 [361].
³⁹ Katie Letcher Lyle, The Wild Berry Book: Romance, Recipes & Remedies (Chanhassen: Northword Press, 1994) 66.
⁴⁰ Alice Henkel, American Medicinal Barks (Washington: U.S. Government Printing Office, 1909) 49. It is described as being a "urinary aid" among the Chippewa (Ojibwe) in Daniel E. Moerman, Native American Medicinal Plants: an Ethnobotanical Dictionary (Portland, Oregon: Timber Press, May 18, 2009) 509; James A. Duke, (Boston: Quarterman Publications, 1986) 166; James E. Meeker, Joan E. Elias, John A. Heim, Plants used by the Great Lakes Ojibwa (Odanah, Wisconsin: Great Lakes Indian Fish and Wildlife Commission, 1993) 267. Davis, Ho-Chunk Plants, 81, s.v. Viburnum lentago, Nannyberry.
⁴¹ Joseph Price Remington, The Practice of Pharmacy (Philadelphia: J.B. Lippincott Company, 1917) 1186.
⁴² Fanny D. Bergen, "Popular American Plant-Names. IV. Ranunculaceæ," The Journal of American Folklore, 9, #34. (July - Sept., 1896) 179-193 [190, s.v. Viburnum lentago].
⁴³ Arthur Bernard Cook, Zeus. A Study In Ancient Religion, 3 vols. (Cambridge: Cambridge University Press, 1914–40) 2.471.
⁴⁴ North Dakota Tree Handbook (North Dakota Tree Information Center, North Dakota State University & ND Forestry Service) > "White Poplar (Populus alba)," III.136b.
⁴⁵ Huron H. Smith, "Ethnobotany of the Meskwaki Indians," Bulletin of the Public Museum of the City of Milwaukee, vol. 4 (1928): 175–326 [200]. Smith, Huron H., "Ethnobotany of the Ojibwe Indians," Bulletin of the Public Museum of Milwaukee 4 (1932): 327–525 [353].
⁴⁶ Huron H. Smith, Ethnobotany of the Winnebago. MS at the Milwaukee Public Museum. As presented in Valdis J. Zeps, Zepisicon (Winnebago Lexicon), Unpublished MS, Baltic Studies Center, University of Wisconsin, 1996.
⁴⁷ Rev. James Owen Dorsey, Winnebago-English Vōcąbulary and Winnebago Verbal Notes, 4800 Dorsey Papers: Winnebago (3.3.2) 321 [old no. 1226] (Washington: Smithsonian Institution, National Anthropological Archives, 1888) 82 pp.
⁴⁸ Jemima Parry-Jones, Understanding Owls: Biology, Management, Breeding, Training (Newton Abbot: David & Charles Publishers, Newton Abbot, 2001) 20. Uwe R. Koch and Hermann Wagner, "Morphometry of Auricular Feathers of Barn Owls (Tyto alba)," European Journal of Morphology, Vol. 40, #1 (March, 2002): 15–21.
⁴⁹ Parry-Jones, Understanding Owls, 20.
⁵⁰ Samuel D. Robbins, Wisconsin Birdlife: Population and Distribution Past and Present (Madison: University of Wisconsin Press, 1991) 334-335.
⁵¹ "Why do people scream and yell and bang pots during a solar eclipse? It has to do with a frog. The tradition goes back through generations of Native American tribes." WAPT 16 ABC, 6 April 2024.
⁵² Mark Littmann and Fred Espenak, Totality. The Great American Eclipses of 2017 and 2024 (Oxford: Oxford University Press, 2017} 53.
⁵³ Sir John Lubbock, The Origins of Civilisation and the Primitive Condition of Man (London: Longmans, Green, and Co., 1870) 156-159.
⁵⁴ Thomas Dick, On the Improvement of Society by the Diffusion of Knowledge (Philadelphia: Edward Biddle, 1840) 4:335.
⁵⁵ Mabel Loomis Todd, Total Eclipses of the Sun (Boston: Little, Brown, and Co,, 1900) 82.
⁵⁶ For the solar eclipse map, see: Fred Espenak and Jean Meeus, Five Millennium Canon of Solar Eclipses: -1999 to +3000 (2000BCE to 3000 CE), NASA/TP—2006—214141; Catalog of Solar Eclipses: 1701 to 1800; Global Eclipse Map, 1717 Oct 04.
⁵⁷ Simon Girault, Globe dv monde contenant un bref traite du ciel & de la terra (Langres, France: 1592) fol. 8 verso.
⁵⁸ Paul Radin, The Winnebago Tribe (Lincoln: University of Nebraska Press, 1990 [1923]) 425 nt. 69.
⁵⁹ See, for instance, "Hinacax Ruwiná," in Paul Radin, Winnebago Notebooks (Philadelphia: American Philosophical Society) Winnebago III, #2, Section 7: XV-XVI.
⁶⁰ W. C. McKern, Winnebago Notebook (Milwaukee: Milwaukee Public Museum, 1927) 108. For Beaver Waterspirits, see also "Story of the Flood and the Origin of the Spirit Home" ("Holy One and His Brother"), in Paul Radin, Winnebago Notebooks, Freeman #3897 (Philadelphia: American Philosophical Society) Winnebago V, #24: 1-51, 24.
⁶¹ RS [Rueben StCyr ?], "Snowshoe Strings," in Paul Radin, Winnebago Notebooks (Philadelphia: American Philosophical Society) Notebook #60: 4-33 [20].
⁶² George Lankford, "The Great Serpent in Eastern North America," in Ancient Objects and Sacred Realms: Interpretations of Mississippian Iconography, edd. F. Kent Reilly III and James F. Garber (Austin: University of Texas Press, 2007) 107-135 [128-132]. With respect to the constellation of the Great Serpent in Scorpius, see Fig. 5.5 on p.129.
⁶³ Lankford, "The Great Serpent in Eastern North America," 131-132; Von Del Chamberlain, When Stars Came Down to Earth: Cosmology of the Skidi Pawnee Indians of North America (Los Altos: Ballena Press, 1982) 132; see also Alice C. Fletcher, "Pawnee Star Lore," Journal of American Folklore, 16 (1903): 10-15 [15].
⁶⁴ Mooney, "Myths of the Cherokees," 253; Lankford, "The Great Serpent in Eastern North America," 128.
⁶⁵ Swanton, Creek Religion and Medicine, Bureau of American Ethnology Annual Report, 42 (Washington: Government Printing Office, 1928) 252; Lankford, "The Great Serpent in Eastern North America," 128-129.
⁶⁶ images and statistics taken from StarryNight Pro Plus 8.
⁶⁷ Zitkala-Ṣa, "The Hawk Woman," Dreams and Thunder: Stories, Poems, and The Sun Dance Opera. Ed. P. Jane Hafen (Lincoln: University of Nebraska Press, 2001) 27-33.
⁶⁸ Adopted, "Light-Stone," in George A. Dorsey and Alfred L. Kroeber, Traditions of the Arapaho (Lincoln: University of Nebraska Press, 1997 [1903]) Story 85: 181-189.
⁶⁹ Dorsey and Kroeber, Traditions of the Arapaho, 189 nt.
⁷⁰ "13. The Bear Girl," in H. R. Voth, "Arapaho Tales," Journal of American Folk-Lore 25 (1912): 43-50 [49].
⁷¹ "The Moon and the Thunders," in James Mooney, History, Myths, and Sacred Formulas of the Cherokees (Asheville, North Carolina: Bright Mountain Books, 1992 [1891/1900]) Story 8: 256-257.
⁷² N. Scott Momaday, New Perspectives on the West.
⁷³ Arthur Morrisette, "The Young Woman Who Became a Bear," in Douglas R. Parks, Myths and Traditions of the Arikara Indians (Lincoln: University of Nebraska Press, 1996) 146-152. For the interlinear text, see Arthur Morrisette, "10. The Young Woman Who Became a Bear," in Douglas R. Parks, Traditional Narratives of the Arikara Indians. 4 vols. Vol. 1, Stories of Alfred Morsette: Interlinear Linguistic Texts (Lincoln: University of Nebraska Press, 1991) 1:107-120.
⁷⁴ S. C. Simms, Traditions of the Sarcee Indians, Journal of American Folk-Lore, 17 (1904): 180-182 [181-182].