The Woman Who Is Going to Stop the War
Version 1

by Mark J. Green (Wą́nihegá)
translated by Bill Hall (Hų̄ka)

William Hall, ca. 1895

(28) Then they came to a dwelling, here, it could be seen where they went through, as they left a streak of fire behind them. Then they were shooting into the dwelling. They were white men doing this. Just as they were doing this a man named, "He-la-pa-nik" ([Young] Bald Eagle Head) appeared. He shot at them, then his gun jammed. The battle began, he was wearing a belt of very large beads, it was heavy. At once the noises of battle were heard, then, above in the heavens, noises of thunder were joined to them. There was lightning intermittently, they began to shoot at each other at the same time. He had fired his gun eight times, then it jammed and would not fire.

He then cut a stick for himself, this he carried in the direction of where the white men were. Then he sat on the other side of a tree. Here he cut another stick, this was also to strike wit. He had one in each hand. He rose holding them, then someone nearby said, "Ah, the old man is going back that way," just then there was a big flash of lightning. Then surprisingly, a man appeared, he had a big waist and shoulders. Under his arm, he had a ramrod, but no weapon. By this time he had fixed his own gun which he stood against a tree. He felt his belly, he thought he would jump him and strike him down. Probably he was not all there in mind and too young. He was a big man. "A white man is supposed to be quick in action, but the one here does not seem to be. Nevertheless, we will take him prisoner." (29) Then unexpectedly he sang. He was about to pass him when he caught up to him and shot him. The impact threw him into the brush. When he did this he let out a war whoop, this was a signal to others of what he had done.

At once there was gunfire, to-to-to-to-to-to. There was streaking fire from the guns. They were sitting close together in a line, then he came rolling to where they were sitting. With a blank expression, he said, "They probably have killed me." Then he laid there still, it was not good. Then an exclamation of surprise came from one of them, "(Cha), what's this about an empty gun? It must be great to do it." And they had fought all night, then, there was whooping all around, yells of encouragement were being uttered around them. "Hoo-oo-oo boys, fight hard you must, whoever you may be, think about yourselves hard, you must live right in mind and body, you all have parents. Here, a man can make himself a real man and see himself do it. What is to be in the middle of the lodge (sacred fire), the supernatural spirits know all. If one knows any number of songs, if you know two, three, four, five, six or ten, if you know this many, it is of some help, and if you know twenty, it's something, then thirty, forty. If you know this many it's very good. If a hard day comes (a battle), one is out of the way of oncoming missiles." There was one who went back there and poured tobacco, then all were pouring tobacco. "Remember what you did and said at the sacred war bundle ceremonies. You must fight very hard in this battle, the Indians must not lose." (30) The man said, "Then we will do it." After saying this he took his tomahawk, he did this so that they would know that we are starting.

As he got to the place, he sat at the door. Then abruptly he threw the door open. He ran inside and sat near the pillow. The old man was laying on his back. Then he grabbed him as he lay there. Then, he was unable to move, and he'd be unable to get his gun down. "This is what I thought you said. Someone who could use clothing or dress goods if they asked for them. You have caused the loss of a great many Indian's lives. I have taken this upon myself to put you to death, this is why I have come," he said to him, then he walked toward him, he took his tomahawk. Then he looked at him, he was laying there, he stepped to where he lay and raised his tomahawk. Then he looked at him, he stood looking at him, then he could not move. He stood there with tomahawk raised. Then, he was standing still near the side of the dwelling, later his arm got tired, and he said, "Kowa!" He then made himself sit properly. He walked in the direction from which he had come and turned back quickly, and re-entered, stepped ahead a little more and again raised the tomahawk, again he could not move. Again he stood there, tomahawk raised. Again his arm got tired and said "Kowa," and sat down.

(31) The man called "Thief" said, with an expression of sad surprise, that one sitting where my father sat, he was given this, surprisingly a large bear appeared to be sitting there. His ears were spread out big and round. His yellow hind showed conspicuously. Then turning to go back, they turned their gaze to him again. Then they saw him smoking a pipe. It was a bear hide made like a coat, he was wearing. The head of a bear and the ears, this comic affair was arranged before and carried out. In this manner he appeared before their gaze. He had a sort of cap with a hole in it, after trying for a time he got his head through and his face appeared. He started to dance and it appeared like a bear smoking a pipe and dancing. They came to him and told that he should be elsewhere, and he went to town. Before leaving he said, "I am sick from wanting to smoke tobacco so much, this is why I am doing this." "You should stand on the other side and out of sight," they said to him. Before he did, "Wait a little," he said, suddenly, he was shot down. The soldiers were shouting, ("Hoo-oo-oo!") presumably, to the Indians. "He is waiting for you. Let's take him along." The pelvis bone and large intestines were hit, [but] they were healed in time. They bound his foot and started to go.

As they went they encountered some women. They were Winnebagoes, and some of other tribes, and some were virgins. And they started to cook a meal for them, brothers, uncles, nephews and their other relatives. They fed soup, the wounded man was among them and was fed. The women were dressed in their finest garments. Then the flight from the enemy had started. The slower ones were the first to be made to be on the way.

(32) A head dress of a kind worn by a storyteller, and a kind of body decoration, a garment known as a red breasted coat (British?) and a spherical men's earring are mentioned. There was a very tall woman who said that she came with her brother. Someone said he was here a minute ago. She went inside. "These Indians, you have been fighting all night," they said. The man took his shirt off and went inside, when he was inside he started to dance, then put his shirt on again, he was still dancing inside the lodge. There was a man inside who opened his mouth and with a spoon, made a motion as if throwing something into it. At this moment, his gun which he was sitting on, accidentally discharged, but perhaps no one was hit. He was eating when this happened at a sacred war bundle feast. He had the head of an animal (dog), he took a part (head) of it and gave the rest to the others. He ate a little more, then he stood and related a story. "I have been attending your feasts when the battle is being fought fiercely. I am eating and doing it again (fighting?). (33) The white man uses big guns, which is one of his advantages, but the Indians are not so well equipped as this." When this was said, the Prophet-Orator's brother stood with raised tomahawk and said, "Tomorrow at noon I will be going. I am doing this today, it would be good if I had help, much help." He had a son who was like him, he was there. Then he said, "My son you are going to do this."

And it was the third morning of the battle. The soldiers were there. They had a field gun, and there was shooting again from both sides. (34) "Then, however many Indians of different tribes of naked Indians, will join the strife, when we attack, it will be a signal to join. So, we will not be alone in the struggle, also, we will have the help of the supernatural spirits, and how many of the other tribes there may be will be a great help. The supernatural spirits once conferred favors on their grandfather, the old man sitting there was in a battle. The ground and the tree will move. When we attack, everyone will utter a war whoop for them. And their guns will not be able to fire. And they will not be able to move. It's four years and the white men are here. We should get half of them by striking them down[, and] when we have done this, we should live better. The land is ours and we can travel to wherever we desire. The one called God had intended it to be like this. If the white man wins in the conflict, it will be hard for us from then on." All this was related by the man called "Prophet-Orator." Then he said, "In four years there will be war. If the white man wins, large as this land seems, it will be filled with them. And the naked Indians, as we are known, where each had made his home, will be forced to live elsewhere; this will happen."

(35) He went to a large council of Indians, on the other side, there the men had gone deer hunting. At the home camp they had left, a raiding party came and killed all, except a woman they caught trying to escape and took her prisoner. They headed toward the Missouri River and arrived there with their prisoner. The woman prisoner laid down to rest. At first, she did not understand anything they said. Among those who came to see her was a woman who spoke to her. This one she understood. The woman prisoner spoke angrily, saying she wanted something to eat. After she ate a little later, she was aware that the other woman was speaking the Osage language. Some of those who were there could talk the Winnebago language. This woman talked either language. Both could talk the Sauk language, so they agreed to use this language between them. The two women were together most of the time, they slept together, fasted together, the other women fasted too. A man spoke Winnebago too and he had what is known as a war shield. When the men had gone deer hunting, he did not go along. Then they told him he was to leave, and made him lunch. Some bags of mashed corn, they packed the corn in husks and into bags. They handed him the bag and told him the direction he was to take when going back (home?). Too, they told him the time they would return.

(36) The woman said, I will tell you all what I know. Most of the Indian tribes have congregated here three years, when they congregate here, then the Prophet-Orator's name was mentioned, having mentioned him she said, "The many tribes of Indians, even though we think they are many, there are not so many as we think. There are so few in each group, this is the reason why there are so many different languages. When things are in this condition, there is bound to be fighting, killing or war. They are doing these and whenever they stop, it should not be allowed to happen ever again. It is expected that if the fighting continues, in time they may get him too. If the chief of some other tribe comes, this is what he tells them. He may not have a good life himself, but he tells all. And they do not talk about each other." All this the woman told, when she finished, they thought about it and said it may certainly be true.

(37) Then the Indians yelled with cheers of joy. The whites ran lying down, the ones pursued ran to the ... [Line missing] They were Kickapoo Indians, when the two groups were joined, they were surrounded and shot, when they got to where the Indians lived they were again surrounded and shot at. Then they met them face to face, they shot at them again. By this time they seemed to have gained some sense and an officer stepped up and toward them, he shouted loud, long and soberly, he said, "Hoo-oo-oo, boys grab your guns, grab your guns, the time is here so grab every weapon you can," he said. They shot them senseless and took their guns, they fought hard and night came. They were being shot at and could do little. There were flashes of light, intermittently, where the bullets flew the thickest. Then they would all fire toward these light flashes, these would also make streams of light. A man named "Ho-lah-pah-nik-ka" [Xorapanįka], meaning "[Young] Head of an Eagle." The narrator of this story, was great nephew to this man. The boys, "Hard to Die", "Big Tree" and himself were together most always, they were grown boys at the time. They were companions. Then he got into the fighting. With another they were four warriors. They went and encircled them, two going each way at a reasonable distance, urging their men on.¹

The Woman Who Is Going to Stop the War
Version 2

by Stella Stacy

Hōcąk-English Interlinear Text

Arrows (⩤) link to the corresponding interlinear text.

⩤This one, who was a woman, was arrested there — perhaps at that place — "shutting her in house" as they call it. ⩤This one, therefore, must have done something.

This one, a woman, said, "I will tell you something that I know. ⩤This, this war, caused this injury, as these men of every kind fought one another like that, and it would be good if they ceased. ⩤They are finished, and never again should they have such a war, and then they made one like this, in such a way that they will always share a good heart. ⩤So I believe that they must make life good. ⩤That’s what I believe, so, that’s what I’m saying," that’s what she kept saying, ⩤(referring to) those different people who had been fighting.

⩤Of the various (people), there was a man of languages who used to return. ⩤When he returned, there sitting down, he would always tell them of it in this way. ⩤And they would say to her, "You speak the truth. You speak the truth," they would say. ⩤When they returned there, and men were grouped together by their tribal language, and this one again thus he would always tell them that. ⩤Indeed everyone liked it, and also said, "His dear sister speaks the truth," they would say. ⩤And this one, a woman, this was what she had said. ⩤There, from that time on, the fighting stopped. So ...²

Commentary to Version 1. "He-la-pa-nik" — which is actually for Xōrapānįka, "Young Bald Eagle Head," an Eagle Clan name. At page C9,³ notes written in pencil on the typescript attempt to render this in syllabic script as, Ao l bA K (Horapaga), which is incorrect, and should have been rendered as, xAo L lA ni K.

"one is out of the way of oncoming missiles" — apparently, singing (certain) songs has the effect of protecting one in battle, specifically, causing projectiles to miss the singer as their target. The theology behind this practice would seem to be that the Spirit who is being honored in song would not permit one making such a offering to be struck down while honoring the Spirit to whom the song is dedicated.

"know all" — Hall remarks parenthetically, "This probably refers to how many sacred songs one knows."

"poured tobacco" — this represents an offering to the Spirits, those who have blessed the man in the past, and perhaps the War Controllers as well, that they might protect the supplicant from the swarm of bullets being unleashed by the firing line.

"this battle" — this is the Battle of Tippecanoe, fought on 7 November 1811.

"he could not move" — this strange paralysis indicates that the man whom he is trying to kill is actually holy. Who is this man? He is certainly not a white man. He is sleeping in a sacred lodge.

"where my father sat" — Hall says parenthetically: "this was probably in a ceremonial lodge."

	Uh.app
	A Navajo Wearing a Bear Costume

"a large bear" — this person was destined not to be killed: every attempt resulted in paralysis, so they gave up. And, although he is viewed initially as an enemy, it is equally clear that he is not a white soldier. As a matter of fact, there was a man named "Ben" who was a wagon master in the Army, and who defected to the Indian allies, as it says here:

During the evening, Tenskwatawa consulted with the spirits and decided that sending a party to murder Harrison in his tent was the best way to avoid a battle. ... Ben, an African-American wagon driver traveling with Harrison's army, had deserted to the Shawnee during the expedition. He agreed to lead a small group of warriors through the line to Harrison's tent. During the late night hours, he was captured by the camp sentries, taken back to the camp and bound. He was later convicted of treason but pardoned by Harrison.⁴

More details are found here:

The Prophetstown forces hoped to decapitate the Americans by killing Harrison, and to that end, they had arranged a bitter harvest, given the governor’s energetic pursuit of the expansion of slavery. They had contacted one of Harrison's ex-slaves, a wagon driver named Ben, who led a contingent of Indian warriors in a strike against Harrison’s tent. Ben’s unit thought they had spotted the governor on his usual gray horse, and shot the rider. But Harrison rode a black horse that day; he had given his gray horse to Abraham Owen, his aide-de-camp, who died in Harrison’s place. The assassination squad became confused and were caught. It was, Harrison later wrote, “providential interference.”⁵

Was Ben's defection recast as the capture of a non-white man who left Harrison's service to wander over to the Indian village, in this case, to a ceremonial lodge? Was the bear costume originally that of a black bear? Instead of being recaptured by the white soldiers, he is gut-shot by them, however, not fatally. All that survives of Ben in our story is a man in a (black ?) bear costume, associated but alienated from the whites, who eventually shoot him.

"given this" — Hall adds parenthetically, "probably meaning the bear costume."

"their finest garments" — Hall speculates, "Dressed in best garments for death?"

"mentioned" — Hall adds, "It is doubtful if any of these objects have been seen by those now living."

"he had the head of an animal" — the head of an animal is given only to the greatest warrior present. It isn't that it is the best cut of meat, but rather that the head is the highest part of the animal and must therefore go to the highest member of the feast present. Dogs were treated as if they were members of the family, so when one was sacrificed, it was in many ways equivalent to a human sacrifice.

"the Prophet-Orator's brother" — this is a reference to Tecumseh. However, Tecumseh was away on a mission when the Prophet prematurely initiated contact with the federal soldiers. So what is said here of Tecumseh is ahistorical.

"the third morning of the battle" — this is ahistorical: the Battle of Tippecanoe lasted only one day. The same can be said of the last major engagement before this, the Battle of Fallen Timbers (August 20, 1794), which lasted only about an hour.

	Deadliest Warrior Wiki • CC 3.0
	A 6-pounder Field Gun

"a field gun" — the standard muzzle loading artillery piece used in 1811 was the 6-pounder, whose designation derives from the weight of the cannon ball that it fired. The shot diameter of the 6 pound cannon ball was 88 mm, and the cannon weighed 1,200 lbs. Its range was 1523 yards. It had a muzzle velocity of 1,439 ft/s.⁶

"naked Indians" — Hall (or Green?) remarks: "wild Indians? F. B. explains this in my notes: this is a dignified term, not ridicule." One might suspect that this is a condescending white expression, probably in reference to the wearing of the breech cloth, a type of clothing not adopted by white men.

Europeans were concerned with attributing meaning to states of undress, which they did not see as a natural state for humans. Being properly dressed in Western cultures was so full of meanings that the scanty dress or nudity of others needed an explanation, which was generally provided by religion. One of the enduring stereotypes of non-Western others is the naked savage based upon the belief that clothes are the signifier of membership in a civilized society; the lack of clothes represented a complete lack of culture.⁷

The "scanty dress" of Indian men helped fuel the condescension expressed in such terms as "naked Indians" and "savages."

DeGolyer Library, SMU
Tenskwatawa, the Shawnee Prophet

"Prophet-Orator" — this is Tenskwatawa, the Shawnee Prophet (1775-1836). Throughout the stories told by Mark Green, he is referred to as the "Prophet-Orator." His initial name was Lalawethika ("He Makes a Loud Noise" or "The Noise Maker"), but later in life was called Tenskwatawa ("Open Door" or "One With Open Mouth"). Some accept as factual that he was born as one of triplets, another of whom died in infancy.⁸ His older brother was the famous warleader Tecumseh. Unlike Tecumseh, Tenskwatawa seemed introverted and unaccomplished as a hunter or warrior.⁹ He soon turned to alcoholism for which he became notorious.¹⁰ While presumably drunk, he managed to strike out his right eye with his own arrow.¹¹ During this period, the Shawnee and other tribes of the Northwest Territory were experiencing both a physical invasion of their territory by white settlers, as well as a cultural invasion, which was accompanied by alcohol and disease. At this time much of Ohio was ceded by compliant chiefs for U. S. government annuities. This led to considerable disaffection by the native tribes, including Hōcągara. This led to heightened resentment among the tribes of the region.¹² In 1805, Tenskwatawa had a number of intense visions in which he learned of two possible worlds that the tribes could enter: one in which they adopted white ways, a world in which complete disaster would overcome them, and another world in which the Indians embraced and revived their own culture, creating a life full of blessings. It was then that he found himself, and became a prophet. More visions ensued, and he declared that the white invaders were the children of the Bad Spirit.¹³ By 1805 he had become so influential that he and his cult followers founded their own settlement on the White River near Greenville.¹⁴ After being challenged by William Henry Harrison to perform a miracle to prove his prophetic powers, Tenskwatawa learned of an upcoming solar eclipse, and prophesied its occurrence. When it occurred as predicted, he gain complete credence. In 1808, he and his brother Tecumseh founded a large multi-tribal town known as "Prophetstown." It was the center of the Prophet's purification movement as well as Tecumseh's grand military alliance. However, Gov. Harrison attacked the town on 7 Nov. 1811, precipitating the Battle of Tippecanoe. This largely destroyed the Indian alliance, and the Prophet and his brother Tecumseh fled to Canada where they supported the British cause in the War of 1812. Long afterwards, the government asked Tenskwatawa to return to lead the Shawnee exodus to their reservation in Kansas.¹⁵ He died there in relative obscurity in 1836.

"ran lying down" — Hall comments: "crawling? This is a puzzling term, out of use." It probably refers to crouching. This scene represents a continuation of the Battle of Tippecanoe (7 November 1811).

"the narrator of this story, was great nephew to this man" — the most intimate relationship was between maternal uncle and nephew/niece. They had a very close bond and were "joking relations," and would treat one another irreverently without any offence being taken. If this relationship were extended another generation, Young Bald Eagle Head will have been the maternal uncle of the maternal uncle of Mark J. Green (Wą́nihegá). In other words, Green's mother's maternal uncle, which would be the same as the brother of his maternal grandmother.

"three years" — 1808-1811, from the time Prophetstown was founded until it was burned down.

"there is bound to be fighting, killing or war" — that is, with so many divisions among them, there is bound to be inter-tribal warfare. So the conflict that she is referring to is their own internecine warfare, not any war with the Hat People.

"he may not have a good life himself" — an apparent reference to the Prophet whose early life did not go well.

"they do not talk about each other" — they should not denigrate one another (as this would lead to needless division and conflict).

Commentary to Version 2. "shutting her in house" — ciónąsáre, which is ci-hónąsáre, where ci means "lodge, house," and hónąsá means, "to stop up, shut in." So ciónąsá meant "to shut in [a] lodge," an expression appropriate to the old Bear Clan lodge where prisoners were incarcerated before they were punished. The members of the Bear Clan were mą̄́ną̄́pe, conventionally translated as "soldiers," but a term that also denoted what we now call "police." There was no lock on the lodge entrance, so prisoners were secured in place by the posting of a guard. This lodge was located opposite that of the chief, and, as it happened, if a war captive could burst through the door flap and make it to the chief's lodge opposite, he would be spared and admitted to the Thunderbird Clan. Whether this was also true of those held for crimes is unclear.

"injury" — hot’ék, which usually means, "bruise."

"these men of every kind fought one another" — this version corresponds to p. 36 of Version 1. The fighting that she refers to is that among the various tribes with one another.

"they are finished" — inter-tribal warfare has come to an end.

"they made one like this" — a reference to their understanding that they would form an alliance or confederacy to resist the aggression of the whites.

"a man of languages" — by which she means someone who could serve as a translator, there being so many tribes assembled at Prophetstown to form a single community.

"he would always tell them of it in this way" — that is, he would translate for her.

"his dear sister" — ’nųkjı̨́cábra, a front clip of hinųkjı̨́cábra, where hinųk means "woman"; and -jį, short for -xjį, is an emphatic which, when used with kinship terms, expresses endearment. The suffix -cábra, means "his". A possessive suffix attached to hinųk, "woman," denotes a sister, the standard word for sister being hinųgwácabwįrà, "our woman." It is interesting to note that the Proto-Indo-Europeans, who may have had the same Crow-Omaha kinship system as the Hōcągara,¹⁶ also had the exact same concept of sisterhood.

I.E, s^wesor was compounded of the reflexive base *s^we-, "his, one's own" (see sui), and -sor, "woman", from I.E. ser, "woman", ... Accordingly sister orig. meant "the woman belonging to one's own kindred".¹⁷

This parallel arises from a patrilinear clan system in which sisters were married out to another clan, but were still regarded by her male relatives as being a member of their clan, and therefore "their" woman.

The men who are hearing the woman's opinions through the translator, are conceptualizing her as being a sister of the translator, who is very likely, of course, the Prophet himself. This woman will have been Tecumapease, the female chief of the Kispoko band of Shawnee, and the older sister of Tecumseh and the Prophet. When Tecumseh's wife left him, Tecumapease raised his son Paukeesaa.¹⁸ It is quite evident that she was highly respected and was in a position to speak on behalf of the great undertaking that her brothers were pursuing.

"So ..." — the audio tape ends with the word ésge, "so" or "thus".

Links: ...

Stories: about seers: The Seer, The Shawnee Prophet and His Ascension, Witches, The Shawnee Prophet — What He Told the Hocągara, A Prophecy About the End Time, A Prophecy, Great Walker and the Ojibwe Witches, The Shawnee Prophet Predicts a Solar Eclipse, The Road to Tippecanoe, A Prophecy About the First School, Winnebagos Go to See the Prophet, The Journey of the Prophet’s Acolyte, The Claw Shooter, Waruką́ną, The Tap the Head Medicine, The Diving Contest; about the Shawnee Prophet: The Shawnee Prophet — What He Told the Hocągara, The Shawnee Prophet Predicts a Solar Eclipse, The Shawnee Prophet and His Ascension, The Road to Tippecanoe, Winnebagos Go to See the Prophet, A Prophecy About the End Time, The Journey of the Prophet’s Acolyte, The War of Indian Tribes against White Soldiers.

Themes: descriptions of human warfare: Black Otter's Warpath, Annihilation of the Hocągara II, The Warbundle Maker, The First Fox and Sauk War, Great Walker's Medicine, The Annihilation of the Hocągara I, How Little Priest went out as a Soldier, Little Priest's Game, Wazųka, The Blessings of the Buffalo Spirits, The Shawnee Prophet and His Ascension, The Fate of Native America: a Prophecy, The Four Slumbers Origin Myth, Big Thunder Teaches Cap’ósgaga the Warpath, The Fox-Hocąk War, Great Walker's Warpath, White Fisher, The Lame Friend, White Thunder's Warpath, The Osage Massacre, A Man's Revenge, The Boy who was Blessed by a Mountain Lion, They Owe a Bullet, The Spanish Fight, Origin of the Name "Milwaukee," The Man Whose Wife was Captured (v. 2), Tobacco Man and Married Man, The Scalping Knife of Wakąšucka, The War of Indian Tribes against White Soldiers, The Unlucky Horse; someone is abducted and led off into captivity: The Captive Boys, A Man's Revenge, Bluehorn's Nephews, The Lost Child, Wears White Feather on His Head, Įcorúšika and His Brothers, Bird Clan Origin Myth, The Man Whose Wife was Captured, Bladder and His Brothers, The Boy who was Captured by the Bad Thunderbirds, Bluehorn Rescues His Sister, Black Otter's Warpath, The Boy who was Blessed by a Mountain Lion, The Green Man, Brave Man, The Chief of the Heroka, Šųgepaga, The War of Indian Tribes against White Soldiers, The Road to Tippecanoe, Hare Gets Swallowed, Hare Acquires His Arrows, The Raccoon Coat, Wojijé, Wolves and Humans, The Woman Who Became an Ant, Thunderbird and White Horse, Heną́ga and Star Girl, Brass and Red Bear Boy, Traveler and the Thunderbird War (v. 5), The Boy who Flew, Testing the Slave, Soldiers Catch Two Boys, a Black One and a White One.

Notes

¹ Archives of Traditional Music (ATM), Indiana University, translation by William Hall, recording by Milford G. Chandler of Mark J. Green - vocals, bef. 1920, Black River Falls, Jackson County, Wisconsin. ATL no. 525.1 8742.27, tr. 1 - 525.11 8742.39 tr. 1, Recording 25.SCY 1788 - 36.SCY 1800, Collection number (collection identifier): 54-196-F, pp. 28-39 of 87.

² Stella Stacy, "A woman who is going to stop the war," reading by Sheila Shigley, from audio tapes in the American Philosophical Society. Fraenkel, Gerd. Mss.Rec. 29, recorded 11 July 1959, 1 .mp3; 00:00:24.45 - 00:02:22.32. Copy made by Gerd Fraenkel of an original tape held at the Archives of Languages of the World, Indiana University. This program comes from original tape 525.9-10. APS accession number 7246; APSdigrec_0943; Recording Number: 02; Program Number: 04. This is a retelling of p. 36 of V. 1 = 33.SCY 1797 (ATL 525.9 8742.37).

³ Archives of Traditional Music (ATM), Indiana University, translation by William Hall, recording by Milford G. Chandler of Mark J. Green - vocals, bef. 1920, Black River Falls, Jackson County, Wisconsin. ATL no. 525.10 8742.38, tr. 1; Recording 34.SCY 179801:54; Collection number 54-196-F 38 of 87; all caps typescript, p. C9.

⁴ Indiana. History & Government, ed. by Wikipedians, 28. "Battle of Tippecanoe," Wikipedia (electronic text) viewed: June 8, 2024. Robert M. Owens, Mr. Jefferson's Hammer: William Henry Harrison and the Origins of American Indian Policy (Norman, Oklahoma: University of Oklahoma Press, 2007) 219.

⁵ Adam Jortner, The Gods of Prophetstown: The Battle of Tippecanoe and the Holy War for the American Frontier (Oxford: Oxford University Press, 2011) 195.

⁶ Fandom > Deadliest Warrior Wiki > 6-Pound Cannon (electronic text, viewed: 30 June 2026).

⁷ "Nakedness and colonialism," Wikipedia (electronic text, viewed: 30 June 2026). Scott Manning Stevens, "New World Contacts and the Trope of the 'Naked Savage'." In Elizabeth D. Harvey (ed.), Sensible Flesh: On Touch in Early Modern Culture (Philadelphia: University of Pennsylvania Press, 2003) 124–140 [126]; Adeline Marie Masquelier, "An Introduction". In Adeline Marie Masquelier (ed.), Dirt, Undress, and Difference Critical Perspectives on the Body's Surface (Bloomington: Indiana University Press, 2005) 1–33 [1-2].

⁸ R. David Edmunds, The Shawnee Prophet (Lincoln: University of Nebraska Press, 1985) 29.

⁹ James H. Madison and Lee Ann Sandweiss, Hoosiers and the American Story (Indianapolis: Indiana Historical Society Press, 2014) 13.

¹⁰ Andrew R. L. Cayton, Frontier Indiana (Bloomington: Indiana University Press., 1996) 206.

¹¹ Madison and Sandweiss, Hoosiers and the American Story, 13.

¹² Gregory Evans Dowd, A Spirited Resistance: The North American Indian Struggle for Unity, 1745–1815 (Baltimore, Johns Hopkins University Press,1991) 116–140.

¹³ Edmunds, The Shawnee Prophet, 38. Richard White, The Middle Ground: Indians, Empires, and Republics in the Great Lakes Region, 1650–1815 (Cambridge: Cambridge University Press, 1991) 507.

¹⁴ Linda C. Gugin and James E. St. Clair, edd., Indiana's 200: The People Who Shaped the Hoosier State (Indianapolis: Indiana Historical Society Press, 2015) 346. Edmunds, The Shawnee Prophet, 34.

¹⁵ "Shawnee Indians - Wapakoneta Ohio - Vincennes Indiana". Boston Reporter and Telegraph, 15 December 1826, p. 3.

¹⁶ German Dziebel, "Crow-Omaha Kinship: Revitalizing a Problem or Generating a Solution?" Kinship 1, #2 (2021): 1-23. For a contrary view, see Bradley Ensor, "Commentary on German Dziebel: Crow-Omaha and the Future of Kin Term Research," Kinship 1, #2 (2021): 24-67.

¹⁷ Dr. Ernest Klein, A Comprehensive Etymological Dictionary of the English Language (Amsterdam, London, New York: Elsevier Publishing Co., 1971) 687b, s.v. "sister."

¹⁸ John Sugden, Tecumseh: A Life (New York: Henry Holt and Company, 1997) 98-99.