narrated by RS [Rueben StCyr ?]
(4) There two men, brothers, were living. Every day they would do nothing but hunt, killing only bears. They say that the meat racks reached over yonder. Then when they were going on a hunting expedition, as they were hunting, a woman went there. As she entered the lodge with her ax and her bundle on her back, she chose a seat. She placed her bundle in the seat of the older of these two brothers. (5) Thus she did. She started to work and soon had the wood piled up high. Very soon thereafter, they came along talking. When they went in they said that they were very thankful. The older one said, "I am always with my younger brother and have no other associates, and we never take a moment to sit down, not even when we are almost home, only then would we be looked after. It is good. You've come to us because you took pity on us, daughter-in-law (hinųkčege), that is why you have come." (6) She married the older one. Thus she would always do.
Once when the younger brother arrived at night, this older brother was talking to a woman. That woman was saying, "What do you have for a body? What could kill you?" And the older one said, "Not anything, my wife." And this woman said again, "Surely you must die of something." The younger brother became fearful. "It must be a bad thing that he has done in marrying her." (7) Then again once when he had arrived, the woman began asking the questions again. She was saying, "What would kill you?" She had gone and persuaded his brother, he thought. And he said, "We're using the snowshoes that we are wearing for a body. If one were cut for us, we would die," he said.
The next day he went hunting. They went together, and they would always part in this way, it is said. When they went, he did this, it is said. (8) The woman got herself ready and when they went she went with them. When she got to the fork of the road, she went where the older one went. She went in there, up in a tree where he was. She got to him. He was cutting into a bear. He put his snowshoes in the ground and when she got there, he saw her. He spoke much pleadingly, but she cut the snowshoes. When she cut them, that man fell dead. (9) "They would call this one a great spirit," she said. They say that she liked his younger brother instead. And so she killed the older brother so that she could marry the younger brother. Thus she did, and she went back to the lodge.
When she got back to the lodge, she sat there next to where the younger brother would sit. And when the younger brother had gotten back to the fork in the road, his older brother had not yet arrived. The tracks of the woman went by there and came back again. (10) "Ho ho, my older brother she must have killed for me," he thought. He went hunting for him. When he got there he was really dead, his eyes filled with ice, and when he looked at the snowshoe, he saw that she had cut this in two. There he sat. Again he tried it, and it became rejoined. And after that the brother came back and arose alive. Peacefully they went home together. That woman was placid when this younger brother and the other were talking. (11) She hurried up and returned to where she had been sitting. Then again she did this. When they started the hunt, she followed them and cut the snowshoe of the older brother. Again she went, and arriving there, she sat on the other side. The younger brother knew a branch of the trail and arrived there. And so he went to hunt for the older brother. He found him, the older brother, dead for real with his snowshoes cut. (12) It was not possible to fix it. He cried. He came home carrying his older brother. He arrived there. He threw that woman outdoors. Although she screamed, he hit her with his bow. After he struck her on the cheek, a long frog with long legs jumped away. "I am finishing you entirely. How could they ever say that I made you into a long frog with long legs? I did not do it to you," he said.
He picked up his older brother, wrapped him in a bearskin, and he put him outside on a platform face down. (13) Also he did not eat. When he got to his lodge, he laid down. As he was weeping, he said, "Wárakirakáni! my brother has spoken." When he spoke, he said, "Why are you crying? Arise and peacefully sit up. If you accomplish what I tell you, then as I once was, so I will be again in four nights, and so if you do not look at me for four nights, I will come back to life. If you fail, younger brother, a very miserable thing you will have done to me," he said. And they say that he did try. For the first three nights he was able to succeed. (14) Then at sunrise of the fourth day it was time to accomplish it, but just as the sun was about to come up, he was not able to stop himself from looking. "Hoho, younger brother, I most emphatically said what I said that a most miserable thing would come about, and I am going already to the gathering place of the ghosts, there I am going."
He ran after his older brother. (15) Finally, in the late evening, the younger brother built a fire. This one — uwoírakírakúni the older brother! — he reached there first and started a fire himself. The younger brother rushed to the fire, but when he got there, his older brother was nowhere to be found. This older brother had gotten into the water behind the fire. Again he came back there, and the older brother said, "What good am I going for that you are chasing me to see? You ought to turn back," so to turn back he told him, but in the end he did not get him to. The fourth night of the four nights came again, but by the fourth morning after, the younger brother was played out. (16) There exhausted, he fell down.
There a man lived where they had put in a crop and there the crop too fell down. The chief's daughters, the oldest one (Hínu) and Wiha (the second born), were fasting. Wiha had been dreaming. She was dreaming of a man. She had knowledge of the fact that she would soon see him. Wiha reached the place where the crop was. When she came there to a squash field that was divided in two, this man had walked by. He walked like someone who was drunk. Squash vines he broke here and there. His neckwear was scattered about. (17) He had wampum neckwear. Wiha picked them up. And then as he went, she followed him. He was at the lake. He would draw a breath only at long intervals. He was in very poor condition. And Wiha thought, "Is it this one that I have been dreaming about?" With great haste she went to the lodge. When she arrived, there was parched corn, and she went and pounded it. And she made a corn soup. Her older sister did just this way: when she saw her she scolded her: "Why is this one doing this? The faster is handling food a lot." (18) Their father said, "She is your sister, so leave her alone. The reason she is doing it is because that's what she thinks best." When she had cooked the ground corn, in haste she ran to the other one there. When she took it there, she put some in his throat which made him cry out in pain and only with great difficulty was he able to swallow it. The whole day she took care of him. At times she made what they were cooking, and when it ran out, she would make more. Now again the woman scolded her, but her parents took her side. Again, when she made some of what she was cooking, she took it over there. When she arrived, she did that way again when she got there. Eventually he recovered consciousness. (19) "What, are you conscious?" "Yes," he said. She remained there talking with him. When evening came, she tried to go with him, but he objected. "Of what account am I that I should go home with you?" he said, but even so, she kept talking until she persuaded him.
It was in the evening when she went with him. Once he took her home, she used to lay in the partitioned area. There they went back to. When they first entered the lodge, the woman always watched them. When she saw him she said, "What, has this one again brought home a ghost?" she said. (20) The father said, "What you meant to say to her at the lake, grandson, never do you cease saying," and he said, "she thinks that she does it at the break of day when these men are sleeping." He said, "How is there not a spring of water there, one standing somewhere nearby?" "Here one stands. There we get our water," [she said]. "Let's go over there, as I want to bathe," he said.
When they had gone a distance from there, he told her to sit. "Wait for me here, as I will be gone for some time at the spring," he said. When he got there he undressed and bathed. There, under the spring, went that amphibian (?) (kewánoñga). A Bear-Waterspirit, this kind they say he was. (21) When he returned there from where he had come, there he fixed himself. He used to be much more handsome. He took a lot of wampum back with him. He took back with him one wampum necklace beaded together, some white wampum, and a completed cane. Finally he appeared. When he came back there from the lake, the girl was crying. It was because she thought he would not come back is why, she was saying.The next morning when they woke up, the watcher, the older sister, raised the end of her covering and looked. This one is the one that had called this other one a "ghost." That man was very handsome. He distributed all that wampum among them. (22) They gave the white wampum to the old man to use as a cane.
When the village went on a hunt, they were not successful. At that cornfield he spoke and asked for arrows. The crier was told and he told them to gather some together. When they got a whole bunch of arrows together, they went hunting. They even went to the side of the village where it was cold. When he would shoot at a tree or stump, a bear would fall out dead. Having done that, when the sun stood straight, he set out for the other village. A four-cornered herd of elk he drove back and brought them home near the village and there he killed them. (23) Soon he returned from the hunt. His wife said, "Jaha! you have returned from the hunt." "Yes indeed," he said, and he added, "a little while ago a short distance from the village on the cold side, I killed some bears. And again when I was on the cold side, I killed some elk. Everyone who is able to pack, carry them back." When they went, he said, "Crier send out the word." All those who were able to pack got ready. They would be going to transport it. Back at the cornfield they did much to transport the results of the hunt. Thus they used to do. Then in the night, this one — woírakírakúni! — the older brother, he spoke. He said, "Hello, o younger brother! You went forth hungry, that is why I have come." (24) He woke up his wife in haste and told her to boil something. She slit up some bear meat and boiled corn with it. Then when it was cooked, she dished it into an ejogíze (a big wooden dish) and cooled it. Then she placed it before him. He spoke to him peacefully, but he did not see him. He ate it up entirely. And this one consumed the pipe that he had fixed for him. He spoke to him throughout the long morning hours, then day came and when he was about to go away, the younger brother wanted to go with him. He spoke with him and persuaded him.
(25) "We are not making our way there at all — if we did anything, you'd think it would be well. Step into my steps four times." He started to go back with him to a ghost lodge, and they would say that if it were there they would enter into it. He went in there to sit alongside his brother, there he started to go and sit, but his brother said, "Koté! there one is lying. You might sit on its face." So he looked to see if one was lying alongside the fire, and instead he rested his head. His face was sprouting grass. Finally, he went somewhere else to sit. Thus it used to be. And he said to him, in just this way he said it, "Thus it is, why I said it, but you asked to come."
When day came, no one was stirring. (26) When evening arrived there, right away they began to whoop. Consequently, it began to get noisy. Then outside, women began to laugh greatly. After awhile, they began teasing him and they tried to pull on him. A little later again they tried the second one. Thus they did in four places. There were four dances. They started in dancing already. The younger brother bothered them as he wished to go and see them, and his older brother drummed much, but as they started in the morning, he finally got him to do as he asked. The older brother had one friend. Thus the three of them went together. The first time when some of them came to the dance, he thought it was fun. (27) Some of the women there were very pretty. They tried to dance with him. His older brother forbid him until he finally got him not to do it. On to the fourth dance they went. This was much more fun. Among some of the women there, there was a good one that he wished to go with. His older brother said, "Here, surely, they will persuade you. Try hard to make it, and try never to sleep," he said to him. As he watched them dance at the edge of the lodge, they kept asking him to dance with them, and from time to time, they would grab his arm and they would try to pull him. Finally, in time he thought he was persuaded. (28) He joined them in the dance. He thought that some of them there were fun. The second time he danced with two of them. Along near day, he was outside there with those women when they put him to sleep. Thus they did. They even twisted his mouth. They twisted his whole face, then ran away from him.
The next morning, when the sun had risen high, he awoke. Not being aware that his face had been twisted, he returned there where his older brother lived. His older brother said, "You have become a very handsome man. Look at yourself," he said. He gave him a looking glass. (29) After he looked at himself, he thought that on account of what they had twisted, he did not look very human anymore. They had twisted his mouth to the side. His nose and even his eyes, all these had become like that. His heart ached, so he laid inside. All day long he did not speak, and his older brother arose and spoke in just this way, "When you tried to come, I forbade you, yet you persisted in coming." Then he fixed him. He had his younger brother touch his hand in ashes. He straightened him out and said to him, "O younger brother, if it is time for it to return, to obtain life, let us place it in if you can. (30) My body will become like yours when you reach home. When you get home you must make a sweat bath lodge that is so strong that it is impossible to get out. Make red a big stone and you'll use, pouring on it containers full of bear oil. When you get it ready, I will enter into it. By the time you reach the third container, I will begin to plead, asking you to open it up for me. Tell them thoroughly, encouraging our brothers-in-law and our grandfather to obtain it, encouraging everyone. Whatever I say, they must not open it for me. When you use up the fourth bear stomach, I will become alive," he said. (31) When he got back the younger brother encouraged them. He made a very warm sweat house and he got a stone ready. Four bear stomachs full of bear oil he placed in the ready. When it had become evening, he told them that he had everything set. He said to his brothers-in-law, his sisters-in-law, his grandfather, that if he was able to do it, the older brother who had died would be made alive. When evening came, he heated the stone. And so he went and covered the lodge and filled it until it became very hot. He left open a spot only large enough to insert an arm. (32) The first time that he pressed out a bear stomach, his older brother groaned. The second time he pressed one out, he began to blow upon himself. The third time he pressed one out, he began begging. "O little brother, it was with difficulty that I came back to life, but now you will kill me. Brothers-in-law, he could do it," thus he kept saying. When he tried the fourth, he pleaded with his grandfather, "Ho ho, my dear grandfather, you are the chief — open it up for me or they will kill me." "Ho," he said. The old man started up, but they held him in the center of the lodge. With some effort, he used it up. The older brother was alive. He came to him in the night. The younger brother [said], "What, my brother?" (33) This also he did: he took a woman to wife. He also went on the hunt, this he did.
Here is the end of this sacred story (waiką).
Commentary. "We're using the snowshoes that we are wearing for a body. If one were cut for us, we would die" — this seems to be another way of saying that he keeps his soul in a secret place apart from his organic being. This is a familiar theme when dealing with evil spirits especially, such as Giants and others whose hearts are stored somewhere outside their bodies. Destroy these storehouses, and the soul is liberated in the same way it is upon the death of an ordinary person's body. It is precisely in this way that the snowshoes can be thought of as his body proper.
"... if it is time for it to return, to obtain life, let us place it in if you can." — Radin suggests a more idiomatic translation: "... is it not possible for me to live?"
We first learn that the woman who has mysteriously appeared at the brothers' lodge is the eldest brother's daughter-in-law (hinųkček), that is, his son's wife. Thus the elder brother is her father-in-law. Such a marriage, in Hočąk thought, is one of the ultimate absurdities. A father-in-law does not even directly converse with his daughter-in-law and vice-versa. So in this story, we see one of the most physically distant family relationships turned into the most physically intimate. Then, from this extreme of intimacy, we jump to the opposite extreme of murder.
Links: Frogs, Waterspirits, Bear Spirits.
Stories: about two brothers: The Two Children, The Twin Sisters, The Captive Boys, The Twins Cycle, The Two Brothers, The Two Boys, The Twins Retrieve Red Star's Head, The Children of the Sun, The Lost Blanket, The Man with Two Heads, Bluehorn's Nephews, The Old Man and the Giants, The Brown Squirrel, Esau was an Indian; mentioning frogs: The Stone that Became a Frog, Hare and the Dangerous Frog, The Two Boys, The Woman Who Became an Ant, Turtle's Warparty, Porcupine and His Brothers; in which Waterspirits occur as characters: Waterspirit Clan Origin Myth, Traveler and the Thunderbird War, The Green Waterspirit of Wisconsin Dells, The Lost Child, River Child and the Waterspirit of Devil's Lake, A Waterspirit Blesses Mąnį́xete’ų́ga, Bluehorn's Nephews, Holy One and His Brother, The Seer, The Mulberry Picker, The Creation of the World (vv. 1, 4), Šųgepaga, The Sioux Warparty and the Waterspirit of Green Lake, The Waterspirit of Lake Koshkonong, The Waterspirit of Rock River, The Boulders of Devil's Lake, Devil's Lake — How it Got its Name, Old Man and Wears White Feather, Waterspirits Keep the Corn Fields Wet, The Diving Contest, The Lost Blanket, Redhorn's Sons, The Phantom Woman, Įčorúšika and His Brothers, Great Walker's Warpath, White Thunder's Warpath, The Descent of the Drum, The Shell Anklets Origin Myth, The Daughter-in-Law's Jealousy, The Thunderbird, Hare Retrieves a Stolen Scalp (v. 2), The Two Children, The Twins Join Redhorn's Warparty, Earthmaker Sends Rušewe to the Twins, Paint Medicine Origin Myth, Waruǧápara, Ocean Duck, The Twin Sisters, Trickster Concludes His Mission, The King Bird, The Medicine Rite Foundation Myth, Great Walker's Medicine (v. 2), Peace of Mind Regained, How the Thunders Met the Nights, The Boy who was Captured by the Bad Thunderbirds, The Shaggy Man, The Woman who Married a Snake (?), Hare Secures the Creation Lodge, Ghost Dance Origin Myth I, The Sacred Lake, Lost Lake; mentioning (spirit) bears (other than were-bears): White Bear, Blue Bear, Black Bear, Red Bear, Bear Clan Origin Myth, The Shaggy Man, Bear Offers Himself as Food, Hare Visits His Grandfather Bear, Grandmother Packs the Bear Meat, The Spotted Grizzly Man, Hare Establishes Bear Hunting, The Woman Who Fought the Bear, Brass and Red Bear Boy, Redhorn's Sons, The Meteor Spirit and the Origin of Wampum, The Wolf Clan Origin Myth, Hočąk Clans Origin Myth, The Messengers of Hare, Bird Clan Origin Myth, The Hočąk Migration Myth, Red Man, Hare Recruits Game Animals for Humans, Lifting Up the Bear Heads, Hare Secures the Creation Lodge, The Two Boys, Creation of the World (v. 5), Spear Shaft and Lacrosse, The Brown Squirrel, Medicine Rite Foundation Myth, East Enters the Medicine Lodge, Lake Winnebago Origin Myth, The Spider's Eyes, Little Priest's Game, Little Priest, How He went out as a Soldier, Morning Star and His Friend (v. 2), How the Thunders Met the Nights, The Race for the Chief's Daughter, Trickster's Tail, Old Man and Wears White Feather, The Warbundle Maker, cf. Fourth Universe; mentioning wampum (shell currency): The Meteor Spirit and the Origin of Wampum, Young Man Gambles Often, Morning Star and His Friend (v. 2), Little Human Head, Turtle and the Giant, The Chief of the Heroka, The Markings on the Moon, The Medicine Rite Foundation Myth (v. 2), Bird Clan Origin Myth, The Blessing of Kerexųsaka; mentioning drums: The Descent of the Drum, The Blessings of the Buffalo Spirits, The Buffalo's Walk, The Spirit of Maple Bluff, Tobacco Origin Myth (v. 5), Young Man Gambles Often, Trickster and the Dancers, Redhorn's Father, Ghost Dance Origin Myth II, The Elk's Skull, Ghosts, The Four Slumbers Origin Myth, Great Walker's Medicine, Redhorn Contests the Giants, Buffalo Dance Origin Myth, Soft Shelled Turtle Gets Married, The Medicine Rite Foundation Myth, The Journey to Spiritland (v. 1b), Wolf Clan Origin Myth, Trickster's Anus Guards the Ducks, Trickster and the Geese, Turtle's Warparty, Ocean Duck, Įčorúšika and His Brothers, A Waterspirit Blesses Mąnį́xete’ų́ga, Hog's Adventures, Pete Dupeé and the Ghosts; mentioning sweat lodges or sweat baths: The Twins Get into Hot Water, The Lost Blanket, The Green Man, Bladder and His Brothers (v. 1), Hare Establishes Bear Hunting, Hare Recruits Game Animals for Humans, The Thunderbird, Waruǧápara, The Red Man, The Chief of the Heroka, The Birth of the Twins (v. 2), Lifting Up the Bear Heads, The King Bird, Little Human Head, Eats the Stinking Part of the Deer Ankle, White Wolf, The Shaggy Man, Soft Shelled Turtle Gets Married, The Dipper, The Two Boys, The Medicine Rite Foundation Myth (v. 2); mentioning springs: Trail Spring, Vita Spring, Merrill Springs, Big Spring and White Clay Spring, The Resurrection of the Chief's Daughter, Bear Clan Origin Myth, vv. 6, 8, Bird Clan Origin Myth, The Woman Who Fought the Bear, Bluehorn's Nephews, Blue Mounds, The Boy who was Blessed by a Mountain Lion, The Lost Child, Old Man and Wears White Feather, The Wild Rose, The Omahas who turned into Snakes, The Two Brothers, The Daughter-in-Law's Jealousy, Eats the Stinking Part of the Deer Ankle, How the Thunders Met the Nights, The Mulberry Picker, The Orphan who was Blessed with a Horse, Rich Man, Boy, and Horse, The Two Boys, Waruǧápara, Wazųka, The Man Who Fell from the Sky, Turtle and the Witches.
Themes: incest: Hare Kills Wildcat, The Red Man, The Chief of the Heroka; a being is vulnerable in a highly unusual way: River Child and the Waterspirit of Devil's Lake, The Green Man, Partridge's Older Brother, The Dipper, The Twins Retrieve Red Star's Head, Migistéga's Death (v. 2), The Shawnee Prophet and His Ascension; 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, Partridge's Older Brother, The Stone Heart, Trickster Soils the Princess, Rainbow and Stone Arch; a woman abuses someone with whom she is living: Partridge's Older Brother, The Woman who Loved Her Half-Brother, The Quail Hunter, 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; 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), Waruǧápara (mother), Partridge's Older Brother (sister), 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); someone goes out searching for a missing person who was dear to them: The Woman who Married a Snake, Waruǧápara, Eats the Stinking Part of the Deer Ankle, A Man's Revenge, The Man Whose Wife was Captured, Bluehorn Rescues His Sister, Ghost Dance Origin Myth II, Snowshoe Strings, Brass and Red Bear Boy; a woman struck with a bow turns into a frog: The Woman Who Became an Ant; a human turns into a (spirit) animal: How the Thunders Met the Nights (Thunderbird), Waruǧápara (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, Partridge's Older Brother (bear), 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), 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), How the Hills and Valleys were Formed (v. 3) (earthworms), The Woman Who Became an Ant, Hare Kills a Man with a Cane (ant); platform burials: Thunderbird Clan Origin Myth, Pete Dupeé and the Ghosts, Holy One and His Brother, Little Fox and the Ghost; a man travels west following a departed loved one in order to prevent him/her from residing forever in Spiritland: Ghost Dance Origin Myth II, Holy One and His Brother; someone must stay awake for a long time in order to receive a blessing: The Resurrection of the Chief's Daughter, Keramaniš’aka's Blessing; a Waterspirit has vegetation growing out of his body: The Green Waterspirit of the Wisconsin Dells (trees for fur); a man kills a game animal by simply striking the knoll (or stump) in which it is hiding: Redhorn's Father, Bird Clan Origin Myth, Old Man and Wears White Feather, Trickster and the Children; hunters kill an entire herd of animals: Redhorn's Father, The Roaster, The Twins Visit Their Father's Village, Old Man and Wears White Feather, The Mulberry Picker, Morning Star and His Friend, The Two Boys; spirits can be followed by stepping in their first four footprints: Waruǧápara, How the Thunders Met the Nights, The Chief of the Heroka; a human being physically travels to Spiritland without having died: The Resurrection of the Chief's Daughter, Ghost Dance Origin Myth II, Pete Dupeé and the Ghosts, The Thunderbird, The Boy who was Captured by the Bad Thunderbirds, The Star Husband, White Wolf, Waruǧápara, How the Thunders Met the Nights, The Shaggy Man, Eats the Stinking Part of the Deer Ankle, Buffalo Dance Origin Myth, Aračgéga's Blessings, The Blessing of a Bear Clansman, The Lost Blanket, The Twins Get into Hot Water, The Daughter-in-Law's Jealousy, The Petition to Earthmaker, The Boy who would be Immortal, Thunder Cloud Marries Again, Rainbow and the Stone Arch (v. 2), Trickster Concludes His Mission; people are tempted by the dead to give into their purposes, but (could) succeed by following the advice of a friendly spirit and resisting with their utmost power: The Resurrection of the Chief's Daughter, Ghost Dance Origin Myth II, Little Human Head, The Four Slumbers Origin Myth, Pete Dupeé and the Ghosts; a person is told by a spirit that he should not look upon someone during a particular period of time, but curiosity gets the better of the person and he looks anyway, causing the object of his gaze to be injured: The Man who Defied Disease Giver, The Dog that became a Panther; two (spirit) women twist the mouth and deform the face (and other body parts) of a sleeping man: Old Man and Wears White Feather; a mortal is returned to earth from the spirit village that he is visiting: Waruǧápara, The Thunderbird, The Shaggy Man, Buffalo Dance Origin Myth, Eats the Stinking Part of the Deer Ankle, Pete Dupeé and the Ghosts, The Daughter-in-Law's Jealousy, White Wolf, The Foolish Hunter, The Boy who was Captured by the Bad Thunderbirds, The Petition to Earthmaker; the reviving sweat bath: The Shaggy Man, The King Bird, The Red Man, The Chief of the Heroka, The Dipper, The Old Man and the Giants; bear oil is used to create steam in a reviving sweat bath: The Red Man, The Dipper, The Old Man and the Giants.
 RS [Rueben StCyr ?], "Snowshoe Strings," in Paul Radin, Winnebago Notebooks (Philadelphia: American Philosophical Society) Notebook #60: 4-33.