American Indian Myths and Legends

ISBN: 0394740181

Highlights

How and when-did gods and humans become separated? Where did Indians get certain important elements in their daily life—foodstuffs like salt or corn, animals like the buffalo or horse, religious artifacts and ceremonies? Why are men and women different, and when did the separation take place? Where did the different races come from? How did evil enter the world? What is death and how does it move in and out of life? ^ref-63800

“All living things,” one Sioux elder says, “are tied together with a common navel cord”—the tall mountains and streams, the corn and the grazing buffalo, the bravest hero and the deceitful Coyote. ^ref-34319

And at the spot where they had burned First Mother’s bones, there grew another plant, broad-leafed and fragrant. It was First Mother’s breath, and they heard her spirit talking: “Burn this up and smoke it. It is sacred. It will clear your minds, help your prayers, and gladden your hearts.” ^ref-33444

Among the Cheyenne there were certain medicine men of extraordinary wisdom and superhuman powers. Sometimes they would come together and put up a lodge. Sitting in a large circle, they chanted and went through curious rituals, after which each man rose and performed wonders before the crowd. ^ref-20043

The Tsis-tsistas people have danced the great medicine dance for a long, long time, longer than anyone can remember or even imagine. The dance represents the making of this universe and was conceived and taught to the people by the Creator, Maheo, and his helper, Great Roaring Thunder. It portrays the making of the sun, moon, and stars; of rain, wind, and snow; of Grandmother Earth and the blue sky above her; of the mountains and rivers; of all living things, big and small. The dance is performed especially in times of starvation, distress, and widespread death. ^ref-5489

One night she said: “How is this? You made me run away with you, but you never approach me as man approaches woman. Why did you make me go with you, then?” He answered: “We must abstain from embracing until we enter the great mountain of the north and receive the sacred medicine dance. After we emerge from the mountain, I shall embrace you in a renewal-of-all-life ceremony by which people will continue to be born, generation after generation, through the woman-power of perpetuation.” ^ref-5637

The white ear of corn had become the man, the yellow ear the woman, First Man and First Woman. It was the wind that gave them life, and it is the wind that comes out of our mouths now that gives us life. When this ceases to blow, we die. ^ref-18929

So Old Man went back to his camp and told the men what he had seen. When they heard about all the useful and beautiful things the women had, the men said: “Let’s go over there and get together with these different human beings.” “It’s not only those things that are worth having,” said Old Man. “There’s something else—a very pleasurable thing I plan on creating.” ^ref-36110

“With this holy pipe,” she said, “you will walk like a living prayer. With your feet resting upon the earth and the pipestem reaching into the sky, your body forms a living bridge between the Sacred Beneath and the Sacred Above. Wakan Tanka smiles upon us, because now we are as one: earth, sky, all living things, the two-legged, the four-legged, the winged ones, the trees, the grasses. Together with the people, they are all related, one family. The pipe holds them all together. ^ref-8033

the one holy object in the making of which both men and women have a hand. The men carve the bowl and make the stem; the women decorate it with bands of colored porcupine quills. When a man takes a wife, they both hold the pipe at the same time and red trade cloth is wound around their hands, thus tying them together for life. ^ref-32391

He grew up into a fine young hunter, tall and good-looking in the quilled buckskin outfit the chief’s wife made for him. He helped his grandfather in everything and became a staff for Good Running to lean on. ^ref-29942

But nawak’osis made them powerful and wise and clear-minded, and they did not want to share it with others. They planted the sacred weed in a secret place that only they knew. They guarded the songs and prayers and rituals that went with smoking. They formed a Tobacco Society, just the four of them. So there was anger, there was war, there was restlessness of spirit, there was impiety. Nawak’osis was meant to calm anger, to make men worship, to make peace, to ease the mind. But without the sacred herb, unity and peace were lacking. ^ref-58809

“Well, you did find out one thing,” said the older of the two, who was his uncle. “You went after your vision like a hunter after buffalo, or a warrior after scalps. You were fighting the spirits. You thought they owed you a vision. Suffering alone brings no vision nor does courage, nor does sheer will power. A vision comes as a gift born of humility, of wisdom, and of patience. If from your vision quest you have learned nothing but this, then you have already learned much. Think about it.” ^ref-59634

Metadata

Author: Richard Erdoes and Alfonso Ortiz
ASIN: B00GEYN1CK
ISBN: 0394740181
Reference: https://www.amazon.com/dp/B00GEYN1CK
Kindle link

American Indian Myths and Legends (The Pantheon Fairy Tale and Folklore Library)

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