Qizil shox - Red Horn

Qizil shox a madaniyat qahramoni yilda Siuan og'zaki an'analar, xususan Ayova[1] va Xok (Winnebago) millatlar.[2]

Uning ismlari boshqacha. Faqat Xok adabiyotida u "Qizil Horn" nomi bilan tanilgan (Xesukka), lekin Ayovay va Xocara o'rtasida ham, u o'zining "Ishtiyoq bilan yuzini kiyadigan (odam)" nomli variantlaridan biri bilan tanilgan.[3] Ushbu ism uning quloqchasidagi tirik yuzlardan (Hocąk) yoki quloqlariga qo'yganda hayotga kiradigan quloq boblaridan kelib chiqqan (Ayova). Qaerda bo'lmasin, unga yana bir ism "Qizil odam" (Wkšucka), chunki uning butun tanasi boshdan oyoq qizarib ketgan.

Red Horn Earthmakerning beshta o'g'illaridan biri edi Ijodkor o'z qo'llari bilan moda va insoniyatni qutqarish uchun erga yuborilgan. Er yuzida bo'lganida, u ikkalasiga ham qarshi chiqdi gigantlar va suv ruhlari va olib bordi urush partiyalari insoniyatni qiynagan yomon ruhlarga qarshi. Qulog'iga yuz kiyganidek, u ham a Yulduz, garchi uning o'ziga xosligi qarama-qarshilik mavzusidir. "Bir shox" nomlari ostida (Xeykiga) va "Shoxsiz" (Herok'aga), u va uning o'g'illari deb nomlanuvchi kichik ov ruhlari ustidan boshliqlar qahramon va "kichik bolalar ruhlari". Red Horn, boshliq sifatida qahramon, o'q bilan ma'naviy va ba'zan tanaviy o'ziga xos xususiyatga ega. Arxeologlar Red Horn afsonaviy shaxs deb taxmin qilishdi Missisipiya san'at, bir qatorda namoyish etilgan Janubi-sharqiy marosimlar majmuasi (SECC) asarlar.

Earthmakerning o'g'li

Afsonalarga ko'ra, Red Horn beshta buyuklardan biri soteriologik Yaratguvchining o'z qo'li bilan yaratilgan ruhlar, dunyoni Yer yaratuvchisi yaratgan eng kam ta'minlangan "ikki oyoqli yurishchilar" uchun dunyoni xavfsiz qilish uchun yuborilgan. Insoniyatga yordam berish uchun erga tushirilgan birinchi ruh Trickster (Vakdjokaga), uning ahmoqligi uni eslashni talab qildi. Keyinchalik Earthmaker Quviqni yubordi (Vadexuga), uning takabburligi 20 akasidan bittasini yo'qotishiga olib keldi, shuning uchun u ham esga olindi. Keyin Earthmaker toshbaqa qildi (Kecągega) va unga odamlarga qanday yashashni o'rgatishni buyurdi, ammo Turtle ularga urush olib keldi va o'z navbatida esladi. Yer yaratuvchisi tomonidan yuborilgan ushbu qahramonlarning beshinchisi va oxirgisi Xare edi (Vakdjyega), insoniyatni o'lja qilgan barcha yomon ruhlarni mag'lub etgan. Biroq, u tasodifan o'limni tanitdi, ammo uning o'rnini Medicine Lodge-ni yaratdi, uning intizomi bilan o'lmaslikka erishish mumkin edi. Yer yaratuvchisi Xare-ni bu erga mas'ul qildi va qolgan uchta ruhning har biriga boshqalarga dunyoning jannatini berdi. Ushbu ketma-ketlikning eng so'nggi qutqaruvchisi Redxorn edi. U deyarli muvaffaqiyatga erishdi, ammo insoniyat dushmanlari bilan kurashda o'ldirildi. Keyinchalik u qayta tiklangan bo'lsa-da, u ham esga olindi, garchi uning muvaffaqiyatsizligi sabablari qorong'u. Bir manbaga ko'ra, bu gravitasiyalar etishmasligi edi.

Keyin Earthmaker (Mąnaų) yana bir o'g'lini yubordi, u inson boshlarini sirg'a qilib kiyadi. U odamlar bilan suhbatlashdi, lekin ular har doim uning jonli, miniatyurali inson kallasidagi sirg'alarini taqishardi. Bu kichkina boshlar kimningdir ularga qarab turganini ko'rganda, ko'z qisib, kulgili yuzlar qilishar edi. Oxir oqibat, inson boshlarini sirg'a qilib taqqan kishi ham bu vazifani bajara olmadi.[4]

Boshqa soteriologik ruhlardan farqli o'laroq, Red Hornga hukmronlik qiladigan jannat berilmagan; va Medicine Rite, Earthmakerning o'g'illari haqida yozgan Qizil Shox haqida hech qanday eslatib o'tmaydi.[5] Ushbu faktlar, Red Horn bu rolga yaqinda qo'shilgan bo'lishi mumkinligini ko'rsatadi. Meeker hattoki ma'lum bir taniqli Pieganning shu nomdagi zamondoshi shunchaki ilohiy maqomga ko'tarilgan bo'lishi mumkin deb taxmin qildi.[6] Yaqinda Lankford ham xuddi shunday fikrda edi: "... Red Horn Winnebago panteoniga yaqinda Blekfoot qabilasidan tarqalib ketgan qo'shimchadir".[7]

Red Hornning sarguzashtlari

A uslubida bajarilgan toshbaqa, qizil shox va bo'ronlarning zamonaviy surati Janubi-sharqiy marosimlar majmuasi o'yib yozilgan hushtak qobiq.

Qizil Shoxning sarguzashtlari "Qizil shox tsikli" deb nomlanuvchi hikoyalar to'plamida keltirilgan. Red Horn Cycle toshbaqa, momaqaldiroq U-u-u yurgan bo'ronlar (Mye-manįga) va musobaqada qatnashadigan boshqalar gigantlar, Wąge-rucge yoki Red Horn yordam berishga va'da bergan odamlarni o'ldirgan "Odam yeyuvchilar". Ushbu nom bilan bog'liq epizodda Red Horn poyga g'olibi bo'lish uchun o'zini o'qga aylantiradi. Musobaqada g'olib chiqqanidan so'ng Red Horn uning qulog'idagi boshchalarni hosil qiladi va sochlarini a deb nomlangan uzun qizil to'qishga aylantiradi u, "shox", Xokkda. Shu tariqa u "Qizil shox" (u-shukka) va "Kimki (odamning) qulog'iga yuzi bilan qarasa" (įco-horúšika).

Bir epizodda har doim beaver terisidan oq ro'mol kiygan etim qizga buvisi tomonidan Red Horn sudiga bosim o'tkaziladi. Qizning qat'iy rad etishiga qaramay, buvisi ta'kidlamoqda. U oxir-oqibat tavba qiladi va boshqa qizlar bilan o'ralgan Red Hornni qidirib topishga ketadi. U uni mazax qiladi va kutilmaganda u unga qarab jilmaydi. Boshqa qizlar hasad qilishdi, ular uni itarib, itarib yuborishdi va "Siz hech narsani bilmaysiz" deyishdi. Qizil Horn va uning do'stlari urush yo'liga borishga tayyorlanmoqdalar va qishloq oldida joylashgan. Bu vaqt ichida ayollar jangchilarga mokasinlarni olib kelishadi, va u ularni qabul qiladigan Red Hornga bir juft olib keladi. Jangchilar jangdan qaytgach, ular hazillashib o'ynashadi va qo'riqchilar Qizil Horn va uning do'stlaridan biri o'lgan deb e'lon qilishadi. Buvi, xuddi allaqachon Qizil Hornning rafiqasi bo'lganidek, etim qizning sochlarini kesishni boshlaydi. U ko'zga tushganda va uning o'lmaganligi ko'rinib tursa, buvisi "Men nevaramning sochlarini buzib tashladim" deb achinadi. G'oliblar to'rt kun davomida raqsga tushishdi va ko'plab yigitlar opa-singillarini unga tavsiya qilish uchun Red Hornga murojaat qilishdi. U hech qanday qiziqish bildirmaydi va o'rniga: "Oq beaver terisidagi qiz qaerda yashaydi?" Kechasi Qizil Horn qizning turar joyida paydo bo'lib, uning yoniga yotadi. Buvisi ularning ustiga adyol tashlaydi va ular turmush quradilar.[8] Boshqa bir epizodda, hayotlari natijasi bilan bog'liq bo'lgan gigantlar Red Horn va uning do'stlarini o'ynashga da'vat etadilar kisik (lakros ).[9] Eng yaxshi gigant o'yinchisi xuddi Qizil Hornnikiga o'xshash uzun qizil sochli ayol edi. Qizil Hornning quloqlaridagi kichkina boshlar uning kulishiga shunchalik sabab bo'ldiki, bu uning o'yiniga xalaqit berdi va gigantlar yutqazdi, ammo Qizil Horn qizil sochli qizga uylandi.[10] Gigantlar boshqa barcha musobaqalarda ham mag'lub bo'lishdi. Keyin ular Red Horn va uning do'stlarini kurashga chaqirishdi, unda Red Hornning do'sti Turtle'dan boshqasini tashladilar. Red Horn va uning ruhlari uchta o'yinning ikkitasida mag'lub bo'lganligi sababli, ularning barchasi o'ldirilgan.

Qizil shox yulduz kabi

Qizil Hornni yulduz deb belgilaydigan katta ahamiyatga ega bo'lgan kam ma'lum bo'lgan afsona mavjud. O'nta aka-uka uzoq uyda yashagan. Eng kattasi Kununing to'rt qo'li bor edi. Eng kichkina birodarni "Quloqlariga yuz kiyadi" (įcohorúšika), chunki uning har bir qulog'ida tirik odam yuzlari bo'lgan. Kecha bo'yi raqsga tushish va ovni jalb qiladigan ov marosimini bajarish orqali ular o'zlari uchun xotin olishga muvaffaq bo'lishdi. Biroq, ikkinchi akasi Xena, eng kichkina ukasi eng semiz ayolni olgani uchun hasad qildi (hinųk šį), shuning uchun u boshqa birodarlarini, boshqa Kunu va undan keyingi yoshlardan tashqari, unga qo'shilib, "Quloqlaridagi yuzlar kiyishidan" qutulish uchun fitna uyushtirishga undadi. Ular uni aslida suv ruhi bo'lgan go'zal ayolning uyiga olib kelishdi (waxcexi). U uni uyining orqasiga borishga ishontirdi, u erda u tuzoq eshigi orqali jinoyatchilar dunyosiga tushib ketdi. U erda u yomon suv ruhlari tomonidan asirga olingan (wakcexi shishik). Loon va Oter suv ruhlarining jiyanlari edi. Ularning har biri yosh yigitni ozod qilish haqida iltijo qilishdi, ammo yomon ruhlar uni yemoqchi bo'lishdi, shuning uchun Lun va Oter er osti dunyosini tark etib, o'zlari yashagan erga ketishdi. Quloqlariga yuzlar taqib yurishi uning zanjirlarini xuddi ipdan yasalganidek sindirib tashladi, so'ng olov markasini tutdi va suv ruhlarini o'limga mahkum eta boshladi va o'z shohliklarini alanga boshladi. U o'zini aldagan ayolni izidan topdi va uni jinoyatchilar dunyosi orqali quvib chiqardi, u erda u begona o'tga sil kasalligi sifatida yashirinmoqchi bo'ldi. Xuddi shu narsa, u uni bilib o'ldirdi. U erga qaytib kelganida, u yo'qligida isyonkor birodarlar uning ikkita sodiq birodarlarini xo'rlaganligini payqashdi. Xiyonatkor birodarlar aslida tulki va qarakaylar bo'lgan. Qulog'iga yuzlar taqib yurganida, Xena klubi bilan urishganda, u tulkiga aylandi. Shunday qilib, yovuz birodarlar keyinchalik hayvon sifatida yashadilar. Qulog'iga yuz kiyadi va uning ikki sodiq ukasi yulduz edi.[11]

Ushbu hikoyaga ishora qilmasdan, Qizil Hornning yulduzligi haqida ko'p narsa aytilgan. 1945 yilda, dala ishlaridan ko'p yillar o'tgach, Pol Radin, Red Horn, Hocągara nomi bilan tanilgan Morning Star (Venera) bilan bir xil bo'lishi mumkin deb taxmin qildi. Wiragošge Xetera, "Buyuk Yulduz".[12] Ko'pchilik arxeologlar ushbu taklifni qabul qilishdi.[13] Biroq, atigi uch yil o'tgach, u shunchaki Red Horn "kechqurun yoki ertalab yulduz" ekanligini aytdi,[14] va 1954 yilda u o'z mavqeini yana o'zgartirib, "Red Horn", ehtimol "Evening Star" bilan bir xil "deb ta'kidladi.[15] Muammoning keng muhokamasidan so'ng, Lankford quyidagicha xulosa qildi: "Morning Star an'analarini o'rganish uchun eng xavfsiz xulosa Winnebago ilohiyotlarini [Qizil Horn, Moviy Horn, Egizaklar] ni ehtimol yulduz yulduzlari sifatida qabul qilishdir. etnoastronomiya masalasida samoviy nomisiz qolishlariga imkon bering. "[16] Shunga qaramay, bizning hikoyamizning oxirida Qizil Horn, uning qulog'iga yuz kiyadi shaklida, sobit yulduz, ehtimol Alnilam ning Orion.

"Uchlikning eng yorqin yulduzi - u. U juda porlaydi - oq, ko'k va qizil; va Ikohorusika sarg'ish edi. Boshqalari, uning akalari ham yulduzdir. Ular birlashtirilgan (Orionning Belt Stars?] Uchligi. "[17]

Morning Star, albatta, sobit yulduz emas. Ularning o'ziga xosligi yo'qligi Inson quloqlariga yuz tutgan boshqa bir hikoyada tasdiqlangan birga yashaydi Morning Star bilan.[18] Quloqdagi sobit yulduzlar va tirik mavjudotlar orasidagi bog'liqlik boshqa Hocąk hikoyasida parallellikni topadi Polaris (Shimoliy yulduz) bor kolbalar sirg'a sifatida.[19]

Qizil odam, Herokaning boshlig'i

Qizil Horn tsiklida, odam boshlig'i qizini musobaqada sovrin sifatida taqdim qilganda, yaratilishdagi barcha eng tezkor ruhlar raqobatlashish uchun namoyon bo'ladi. Shunga qaramay, umuman noma'lum kishi o'zini hamma narsaning eng tezkoriga, o'qga aylantirib, o'zini boshqa barcha raqiblardan ustun qo'yib yutib chiqadi. G'olib, "Qizil Horn" nomi bilan yurishini, ammo ruhlar uni "Quloqlariga odamlarning yuzlarini kiyadi" deb bilishini e'lon qiladi. Epizod Red Horn-ning o'q bilan sirli o'ziga xosligini ko'rsatmoqda.

Red Hornning sagittar tabiatini ochib beradigan ikkita nashr etilmagan hikoyalari mavjud. Birinchisi "Horok'a boshlig'i", ikkinchisi uning varianti "Qizil odam". "Herok'a boshlig'i" da buyuk ovchi rafiqasi va ikkita kichik bolasi bilan yashagan. U xotiniga uning kiyik tuzog'idan saqlanishini aytdi, lekin u unga e'tibor bermadi va har qachon chiqsa ham, u tuzoqlardan biriga tushib qoldi. U tutilgan biron bir tuzoq yana ishlamadi. Nihoyat, u oilasini ochlikdan qutqarish uchun o'z xotinini otib tashlashi kerak edi. U ikki bolasini boshqa o'g'illari yashaydigan joyga jo'natdi va yo'lda bolalar osmonda otalarini onalarining ukalari engib o'tganligini ko'rishdi. Yo'lda, kichkina bolani bir guruh o'g'irlab ketishdi berdas ularning hajmini o'zgartirish uchun kimning kuchi bor edi. U qochib qutuldi va singlisi va ukalariga qo'shildi. Vaqt o'tishi bilan kichkina bola katta bo'lib, go'zal ayolga uylandi. Qaynonasi uni o'ldirish uchun uni beqiyos xavfli topshiriqlarga jo'natar edi, lekin har gal u g'olib chiqqan. Keyinchalik o'tkazilgan bayramlarda ishtirok etgan ruhlar orasida toshbaqa va beliga ikkita tanasi qo'shilgan Forked Man ham bor edi. Yigit singlisiga yig'ilgan ruhlar orasidan erini tanlashiga ruxsat berdi va u Forked Manni tanladi. Kampir dahshatli tush ko'rdi va u uyg'onganida, yigit o'yinni o'ynashi kerakligini aytdi wegodiwa ular bilan.[20] U rozi bo'ldi. Kampir havoga chiqib ketayotganda, ruhiy do'stlari bilan yigit jarlikning chetida o'tirdi. U qizlari bilan baland ovozda baqirib yubordi va tepadan shamol esdi, lekin yigit va yaxshi ruhlar mahkam ushladilar. Bunday to'rtta hujumdan so'ng, yaxshi ruhlar g'alaba qozondi. Keksa ayolning o'g'illari shamolni yaratganlar. Yigit, endi Shoxsiz (Herok'aga), suv ustida turib, birodarlariga "qahramon nafas olish. "Ular aytdilar, ahahe, ahaheVa bo'sh kamon arqonlarini oldinga va orqaga tortishganda, raqiblari o'liklardan yiqilib tushishdi. Yigit, Herok'aga, bir vaqtlar o'ldirilgan birodarlar tomonidan boshqarilgan qishloq ustidan boshliq bo'ldi. O'z vaqtida Herok'aga qizi bor edi va unga uylanish vaqti kelganida, u sovchilarning qadr-qimmatini sinab ko'rish uchun sinov o'tkazdi. Nihoyat, Forked Man muvaffaqiyatga erishdi va er-xotin u bobosi bilan birga yashaydigan joydan yuqoriroq uyga yo'l olishdi. Bir kuni u olovga qaraganida, u issiqdan qizarib ketgan boshni ko'rdi, ammo uning yonoqlaridan yosh oqayotgan edi. Bosh uning nevarasi ekanligini va u yerdagi qariya uning boshini tanasidan judo qilib, olovga qo'yganini tushuntirdi. U olovdan boshini ko'tarib, oq kiyik terisiga qo'ydi. Forked Man uyiga qaytgach, bosh unga nima bo'lganini tushuntirib berdi. Eri bobosidan boshsiz jasad qaerdaligini aytishni talab qildi va ular tashqariga chiqib, jasadni Red Hill atrofida aylanib yurgan holda topdilar. Ular uni qaytarib olib kelishdi va terini tanaga yopishgan terli hammom qilishdi. U yana tiklanib bo'lgach, u boyqush bo'lish uchun qariyani la'natladi. Boshi tiklangan bobo - boshliq qahramon. Uning o'g'li xuddi shunday kuchga ega bo'lgan kichik bolalar ruhlarining boshlig'i qahramon.[21]

Ushbu hikoyadan biz oqsoqolning boshlig'i ekanligini bilib olamiz qahramon, lekin uning o'g'li, garchi uning ismi Shoxsiz bo'lsa ham (Heroka'ga), kichik bolalar ruhlarining boshlig'i. Ikkala ruh ham, xuddi o'zlari o'qlar kabi, bo'sh kamon bilan o'ldirishga qodir. "Qizil odam" da keksa erkak o'z xotinini ayiq bilan sevib ushlab olgani uchun o'ldiradi. Boyqushga aylanishdan ko'ra, uni o'ldirgan odamni Trickster va Xare o'ldiradi. Xey klubining zarbasi bilan uni mingtadan toshbo'ron qildi. Bizga "boshliq" sifatida tanilgan odam qahramon", bu hikoyada hayotga qaytarilgan va" Qizil odam "deb nomlangan (Wkšucka), chunki uning tanasi butunlay qizil rangga ega.[22] Qizil odam kim? qahramon? Qizil Horn tsikliga parallel bo'lgan voqea bo'lmaganida, bu erda Qizil Horn haqida "'Shoxsiz" (qahramon) ular ma'lum jonzotlarni chaqirishadi, u (Qizil Horn) ularning boshlig'i edi; uning o'g'illari "bolalarcha odamlar" deb nomlangan mavjudotlarning boshliqlari edi, deyishadi. "[23] Shuning uchun, bu Qizil odam, uning boshlig'i bo'lgan Red Horn qahramonva uning o'g'illari kichkina bolalar ruhlarining boshliqlari. Ularning ikkalasi ham lilliputiyalik ovchi ruhlarning qabilalari bo'lib, ularning ma'naviy mohiyati o'q, ramzi esa kamondir.

Boshqa nashr etilmagan hikoyadan, "Tukli urush klubi", biz Red Horn va. haqida ko'proq bilib olamiz qahramon. Trickster (Vakyakaga) nihoyatda qudratli urush klubiga ega bo'ldi va insoniyatni qutqaruvchi sifatida o'z rolini bajarish uchun, urush tarafini insoniyat ustidan hukmronlik qilgan yovuz ruhlarga hujum qilish uchun chaqirdi. Ushbu tanlangan urush partiyasining a'zolari Toshbaqa, Bo'ri, U yurgan slaytlar, Buyuk Qora qirg'iy, Qizil shox, Otter, Loon va egizaklar (Flesh va Ghost) edi. Trickster boshchiligida har xil ahmoqona xatolarga yo'l qo'yildi, shuning uchun boshqa urush boshlig'i ularni yovuz ruhlar ayblayotgan muhim daqiqada oldinga qadam qo'ydi.

Keyin urush rahbari: "Endi, xizmatchilar! Men sizga yordam beraman", dedi va urush boshlig'ining peshonasida bitta shox turardi va u juda qizil edi. U suvni echib tashladi va u bilan suvni urdi, suv esa yoqilg'iday yondi va u erda hamma yomon narsalar yoqib yuborildi. So'ngra etakchi: "Endi, bundan buyon siz endi meni" Bitta shox "deb atamaysiz. Bu erda odamlar xo'rlanmoqda, men esa o'z shoximni ishlatdim, shuning uchun odamlar meni hech qachon" Shoxsiz "deb atashadi" chunki men hech kimsiz bo'lishimga sabab bo'ldim ", dedi u. Shuning uchun ular ularni chaqirishadi qahramon, "shoxsizlar" degan ma'noni anglatadi.[24]

Ushbu variantda Qizil Shox birinchi bo'lib "Bir Shox" deb nomlangan (Xeykiga),[25] keyin "Shoxsiz" (Herok'aga), boshqa joyda uning o'g'liga berilgan ism. Bu shunchaki Red Horn va uning o'g'illarining nasl-nasabga xosligini aks ettiradi. Bir hikoyada Red Hornning o'g'li Red Hornning eski sevgililaridan biri tomonidan "Red Horn" deb nomlangan;[26] va boshqa bir hikoyada, Qizil Hornning otasi - bu Qizil Hornning yana bir shakli - uning quloqlariga odam yuzlarini kiyadi.[27]

The u, "shox", ismlarda He-jąki-ga ("Bitta shox"), He-rok'a-ga ("Shoxsiz"), va U-shuc-ka ("Qizil Horn"), ushbu sagittarcha ma'noda tushunilishi mumkin. Sifatida tanilgan afsonada "Jigarrang sincap", hikoya qahramoni unga doimiy ravishda qizil sadr shoxini ko'rsatib, yomon ruhni dahshatga soladi. Shox odatda "qizil chiqib turgan shox" deb nomlanadi (u-pųjoge-shujera). Biroq, bu shunchaki chaqirilgandan so'ng u-pųjogera, "chiqib turgan shox".[28] Mifning oxirida yovuz ruh jigarrang sincapga aylanib, shunday deyilgan: "Sizlar odamlarga tajovuz qilmoqchi bo'ldingiz, shuning uchun har doim bolalar sizni oldinga chiqib ketgan shoxlar bilan otishadi (u-pųjogera)."[29] Shuning uchun o'qlar shoxdir va paradigmatik jihatdan qizil shoxlar. Binobarin, ism Xesukka ("Qizil shox") nafaqat uning qizil to'qilganligi yoki "shoxi", balki o'q bilan uning sirli o'ziga xosligini anglatadi. U boshliq bo'lgan poyga "shoxsiz" deb nomlanishining sababi ham shu, chunki ular kamonni o'qga ehtiyoj sezmasdan otishadi. Musobaqada Qizil Horn barcha ruhlar ustidan g'alaba qozonadi, chunki u o'zi g'alaba uchun otgan o'qdir.

Red Hornning o'g'illari

"Qahramon egizaklar" rakun yuzining orqa qismidagi yoriqdan paydo bo'ldi Shoxli ilon deb nomlangan Sinti Shaui Choktav tomonidan.[30]

Qizil Hornning ikkita xotini vafot etganda homilador bo'lgan. Qizil Hornning birinchi rafiqasi, bevars terisiga o'ralgan qiz, otasi singari qizil sochlari va quloqlariga odam boshlari osilgan o'g'il tug'di. Red Hornning ikkinchi rafiqasi, gigantess ham qizil sochli o'g'il tug'di, lekin uning tirik yuzlari, uning ko'kraklari bo'lishi kerak edi.[31] O'g'illarni devlar ayab, juda katta bo'lib ulg'ayishdi. Bir kuni katta o'g'il momaqaldiroqdan fotiha olish uchun ro'za tutishga chiqdi. U gigantlarning qishlog'i bo'lgan keng dashtdan unchalik uzoq bo'lmagan joyda o'z tasavvurlarini izlashga bordi. U shu paytgacha sochlari oqarib ketgan otasining boshi a ga osilganligini bilar edi turar joy ustuni U yerda. U o'lim qo'shig'i bilan ruhlarni chaqirganda, mahbuslar tomonidan qatl qilinadigan ashula, bu gapni eshitgan gigantlar darhol olovga sakrab tushishadi. Qishloq chollari shuncha odamlari alangada sakrab yurishganini ko'rgach, ular sababni taxmin qilishdi va to'rtta jangchiga bosh terisi ustunini qo'riqlashni buyurdilar. Soqchilarning ikkitasi qizil rangga, boshqalari esa qora rangga bo'yalgan.

Keyin Red Hornning ikki o'g'li otalari va do'stlarining boshlarini olishga qaror qilishdi. Ular o'zlarining kuchlaridan soqchilarni o'ldirish uchun maxsus qizil va qora o'qlarni yasashda foydalanadilar, keyin boshlarini ushlab, ular bilan birga yugurdilar. Yigitlar yugurish paytida devlarni o'qlari bilan otishdi, har bir o'q ko'plab gigantlarni o'ldirdi. O'qlari tugagach, ular kamonlarni klub sifatida ishlatib, gigantlarni deyarli yo'q qildilar. Orqasiga o'tirgan o'g'il bolasi bo'lgan qizaloq devlar poygasi yo'q bo'lib ketmasligi uchun qutuladi, ammo ular endi xavf tug'dirmasligi uchun dengizning narigi tomoniga tashlanadi. Keyin ikki o'g'il devlarning jasadlarini yoqib, suyaklarini maydalab, changni o'z qishloqlari atrofida yoyib yuborishadi.[32] Ikki o'g'il Qizil Hornning boshini olib, onalaridan u bilan uxlashni so'raydi, lekin har biri: "Qanday qilib u bilan uxlashim mumkin, bu faqat bosh suyagi?" Bolalar uchta boshni ham olib, lojali o'rtasida yotgan joyga yotqizdilar. Ertasi kuni Qizil Horn, Toshbaqa va U yurgan bo'ronlar hammasi tirik holda yotoqda yotibdi. O'g'illar devlarning chang suyaklarini sochib yuborgan joyda, gigantlar o'ldirgan barcha odamlar ham tirik va uxlab yotgan holda topilgan. Buni ko'rgan Qizil Shoxning xotinlari: "Eh, o'g'illarimiz erlarimizni yana hayotga qaytarishdi!" Yigitlar otalarini ko'tarib, bolalar singari olib ketishdi.[33] Ushbu yutuq sharafiga, Turtle and Storms as He Walks bolalarga maxsus qurollarni va'da qilmoqda. Boshqa bir epizodda, Red Hornning o'g'illari urush yo'lida borishga qaror qilishdi. Katta birodar Thunderbird Warbundle uchun ketayotganda bo'ronlarni so'raydi. Biroz kuch sarflagandan so'ng, u hosil bo'ladi, ammo momaqaldiroqlar uning ishi borligini talab qiladi. Red Horn o'g'illarining do'sti o'z tanasini xuddi shunday taklif qiladi. O'g'il bolalar Thunderbird Warbundle-ni olib, izdoshlari bilan osmonning narigi tomoniga reyd uyushtirishadi.[34]

Xoll Qizil Horn va uning o'g'illari haqidagi afsonaviy tsiklning o'xshash o'xshashliklarga ega ekanligini ko'rsatdi Qahramon egizaklar afsonaviy tsikli Mesoamerika.[35]

Arxeologiyada qizil shox

Ichida yoki yaqinida joylashgan ba'zi rasmlar SECC maydon Red Horn, uning sheriklari va o'g'illaridan bo'lishi mumkin.[36] Ushbu hududning aksariyat qismida tarqalgan prosopik eshitish vositalarining qoldiqlari,[37] bu egasiga afsonaviy Qizil Hornga o'xshab ajoyib ko'rinish bergan bo'lishi kerak. Bilobed o'q kabi boshqa artefaktlar Qizil Shoxning yoshligida "Kiyik o'pkalari bilan urilgan" noma'lum nomini yoritishi mumkin. Murakkab o'yilgan effigy quvurlari ham qayta tiklandi, ulardan biri "Katta bola" laqabli, Qizil Horn bilan keng tanilgan. Shuningdek, boshi insoniy xususiyatlarga ega bo'lgan raptorial qushning ko'plab tasvirlari mavjud. Jeyms A. Braun tez-tez prosopik quloqchinlar kiyib yurishi namoyish etiladigan ushbu "Qushchiq" ham Qizil Hornning bir shakli ekanligini ta'kidladi. G'orlardan topilgan piktograflar ham Qizil Horn bilan bog'liq. Salzer Gottschall Rockshelter-dagi 5-panel sahnasi Red Horn va uning do'stlari gigantlarga qarshi chiqishini anglatadi deb da'vo qilmoqda. Kerol Diaz-Granados tomonidan kashf etilgan Picture Cave-da piktogramma mavjud bo'lib, uning markaziy figurasi prosopik eshitish vositalarini taqib yurgan, bu uning Qizil Hornning dastlabki shaklini anglatadi degan fikrga olib keladi.

Proskopik eshitish vositasi, SECC asari

A Uzoq burunli xudo masketi dan qazilgan Yokem Mound Group yilda Payk okrugi, Illinoys, hozirda N.M.A.I.

Qizil Horn hikoyasining Ayovay versiyasida, Quloqlariga odam boshlarini kiyadi hayotga kiradigan bir juft prosopik eshitish vositasini kiyadi.[38] Prosopik quloq bezaklari S.E.C.C.ning ko'p qismida topilgan. arxeologik qazishmalardagi madaniy maydon va "deb nomlanganUzoq burunli xudo maskalari ".[39] Ular odatda mis yoki qobiqdan tayyorlanadi, ular juda qadrli materiallar edi. Ko'pchilik wampum Masalan, kamarlar bir-biriga bog'langan chig'anoqlardan yasalgan. Zamonaviy Hotcąk-da wampum uchun standart so'z worušik,[40] sirg'alarni ham anglatadigan so'z.[41] Bu qisqarish wa-horusik, "quloqlardan to'xtatilgan narsa".[42] Bu hech bo'lmaganda ba'zi eshitish vositalarini wampum deb hisoblagan davrning lingvistik "xotirasini" ko'rsatadi. S.E.C.C. artefaktlar bir xillikning yuqori darajasiga ega, faqat burun kattaligi bundan mustasno, ular qisqa yoki g'ayrioddiy uzun va hatto qiyshiq bo'lishi mumkin. Yuz qalqon shaklida bo'lib, uning yuqori markaziy chekkasida tirnoqli toj bor. Og'iz shunchaki qisqa yoriq, ammo ko'zlari mukammal dumaloq va boshiga mutanosib ravishda katta bo'lib, ularga boyqushga o'xshash ko'rinish beradi. Ulardan birinchisi 1870 yilda Sent-Luisdagi Katta Moundda topilgan, ular qabrda bosh suyagi yonida yotgan.[43] O'shandan beri kamida o'nta shtatni qamrab olgan hududda ushbu eksponatlarning qariyb ikkitasi topildi.[44] S.E.C.C. tasviriy san'at, quloqlariga uzun burunli xudo maskalari tushirilgan figuralarni namoyish etib, Qizil Horn va uning o'g'illarining ko'rinishini eslatib turadi.[45] Ulardan biri "Katta bola" laqabli haykaltarosh quvur kosasi bo'lib, unda o'tirgan yigitcha qisqa burunli prosopik quloqchinlar kiyib olgan (quyida muhokama qilinadi). Ular "uzoq burunli Xudo" maskasi (ette) deb nomlana boshladilar, chunki ular juda uzun burunli xudoga o'xshagan narsa tasvirlari bilan o'zaro bog'liq edi.[46] Ulardan birida uzun burun, sochlariga biriktirilgan bilobed o'q va bitta uzun bo'yli ortiqcha oro bermay, bundan tashqari, Qizil Horn bilan bog'liq barcha xususiyatlar mavjud.[47] Boshqa tomondan, bunday jonzotlar burun uchida yuqoriga yoki pastga egilib, ko'pincha burmalarga ega, bu xususiyat masketdoshlarida topilmaydi. Bundan tashqari, ko'pgina prosopik quloqchalar faqat qisqa burunga ega. Bu Duncan va Diaz-Granadosning burun o'lchamlari o'zgarishini hisobga olish uchun boshqa nazariyani ishlab chiqishiga olib keldi. Ular prozopik eshitish vositasi egizaklarni anglatadi va ularni yangi qabilasiga singib ketayotgan urush asirlari kiyib yurishgan deb hisoblashadi. Bu tirik qolgan Egizaklar afsonasi tomonidan uyushtirilgan bo'lib, unda yovvoyi birodar o'zining uy egasi bo'lgan akasining odatdagi burunidan farqli o'laroq juda uzun burni bor. Yovvoyi egizak oilasiga qayta qabul qilinganida, otasi burnini qisadi. Ex gipoteza, asrab olingan asirga berilgan prozopik eshitish vositasidagi burunning kattaligi, uning assimilyatsiya qilinganligini aks ettirish uchun kesilgan.[48]

Kiyik o'pkalari va quvur marosimi bilan urishdi

Uning Herok'a boshlig'i maqomini olganligi sababli, Qizil Horn kiyik bilan alohida aloqada bo'lishi ajablanarli emas. Red Horn Cycle bizni eng kichik ukasi Red Horn boshqa birodarlarini kuzatib boradigan va u yolg'iz o'zi taklif qilinmagan poyga paytida bo'lgan vaqt haqida hikoya qiladi.

Odamlar "Kunu (to'ng'ich tug'ilgan) keldi va kimning yonida Kunu u eng kichik ukasi kiyik o'pkasini uloqtirar edi, u ham birga keldi. "Shunday qilib Kunu orqasiga qaradi va etarlicha ishonch hosil bo'lgan, kiyiksiz kiyik adyolini kiyib olgan ukasi kuzatib turdi. Mo'yna tashqi tomondan edi.[49]

Uning o'ziga xosligi kiyik shaklida tashqi ko'rinishida namoyon bo'ladi. Hikoyaning oxirigacha Red Horn faqat "Kiyik o'pkalari bilan uradigan" nomi bilan tanilgan.[50] Kunu xotiniga tushuntiradi: "Bir marta men unga ro'za tutishni aytdim va u rad etdi, shuning uchun men unga kiyik o'pkasini uloqtirdim. Shuning uchun ham uni shu nom bilan chaqirishgan, ammo hech kim uni kiyik o'pkasi bilan urmagan."[51] Shunday qilib Kunu unga ovqat berish uchun o'pkasini berayotgan edi, chunki u ovqatsiz qolishdan bosh tortgan edi. Go'shtning kambag'al kesilishi bo'lishdan uzoq, bu o'ziga xos narsa. Bir hikoyada itlar, agar xo'jayini o'z uyida osilgan kiyik o'pkasini bersa, ular uni o'yinda gullab-yashnaydi, deb qaror qilishadi.[52] Kiyik o'pkasining gurme qiymatining sababi (ca raxúra) "Fleetfooted Man" nomli hikoyadagi epizod bilan bog'liq holda izohlanadi:

U erda Hotcak qishlog'i bor edi. Buyuk jangchiga o'g'il bola tug'ildi. Bu juda yaxshi edi. U kattaroq bo'lib o'sdi va yoshi ulg'ayganida, otasi qachon imkoni bo'lsa, unga faqat kiyik o'pkasini boqardi. U tez yugurishini xohladi, shuning uchun u buni qildi.[53]

Kiyik o'pkasini parhez qilish odamni kiyik kabi o'pkaga ega bo'lish qobiliyatini kuchaytiradi deb o'ylashi va bu vaqfni meros qilib qoldiradigan tezlik qobiliyatiga ega bo'lishi ajablanarli emas. Shunday qilib, eng yosh birodarga kiyik o'pkasi urilganda, bu Qizil Horn kiyik singari o'pkaga ega bo'ladigan kishi va shuning uchun servit bilan raqobatlashadigan oyoqning tezligi degan tushunchani bildiradi. Darhaqiqat, ushbu epizodning asosiy voqeasi bo'lgan poyga poygasidagi g'alabasi bu yutuqning oddiy tasdig'idir. Shunday qilib, noto'g'ri nom sifatida berilgan nom, ezoterik darajada o'q kabi tez yuradigan ruh uchun kam ta'rifga aylanadi.

Arxeologlar bu nomni keng tarqalgan nomi bilan bog'lashga harakat qilishdi quvur qarindoshlik va farzandlikka olishni tasdiqlash bilan bog'liq marosim.[54] Bu omillar Red Horn va uning o'g'illari o'rtasidagi munosabatlar tufayli munozaraga kirishadi. Red Horn o'g'illaridan birida egizak, ikkinchisida yaqin egizakni topadi. Qizil Horn tsiklida, Red Horn do'stlari o'g'illariga o'zlarining savdo belgilaridagi qurollarini sovg'a qilishganidan keyin, shunday deyilgan: "Keyin Qizil Horn:" O'g'illarim, men sizga beradigan narsam yo'q, chunki men sizga teng emasman va, Bundan tashqari, siz allaqachon menga o'xshaysiz ». Va haqiqatan ham ular edi. "[55] Hammasidan ham Qizil Shoxning o'g'illari otalarini hayotga qaytarishdi. Ushbu faktlar arxeologlarni Qizil Horn haqidagi hikoyani ko'payishning boqiyligi nuqtai nazaridan ko'rishga majbur qildi: bir kishi o'g'illarida yashaydi, ularga genetik homiylikni beradi, chunki u ularni o'ziga o'xshatadi.[56] Natijada, farzand asrab olish marosimlari Qizil Hornni tushunish uchun juda dolzarb bo'lib qoladi, chunki ular Qizil Horn eposining asosiy ma'nosini etkazishning tantanali usulini anglatadi. Xocaraning marosim odamlari o'zlari bilgan bilimlardan tashqari, kam narsa ma'lum muqaddas quvur va Xogarada farzand asrab olish marosimlari, shuning uchun Xoll xulosa qilgan narsadan umumlashtirishga urinish deyarli universal, pan-hind, Kontaktdan keyin farzand asrab olish marosimi. Uning paradigmasi - Oskage marosimi, Hotcągara bilan so'zlashadigan odamlar va Xoll mustamlakachilik davridagi frantsuzcha "kalumet" iborasini Osage yoki Xocgara nomlari o'rniga ishlatadi. marosim quvurlari.[57] Xoll o'zining asosiy dalillarini xulosa qiladi:

Ayova shtatidagi versiyada ikki o'g'il odam boshiga sirg'a va uning ikki do'stining boshlarini erga qo'yib, uchta o'qni osmonga otishdi, shundan so'ng uchta bosh egalari jonlanishdi. Bu (Pawnee) Hako marosimida asrab oluvchining kelishuviga vositachilik qilish uchun ramziy ishorani o'qlar - kalumetlardan foydalanganligini eslaydi. Eng muhimi shundaki, u Qizil Horn yoki odam boshiga sirg'a taqadigan U ma'lum bo'lgan uchinchi ismni eslaydi - u kiyik o'pkasiga urilgan - chunki boyo'g'li patlari biriktirilgan. kalumetlarga kiyik o'pkasini ifodalaydi. Kalumet tayoqchalari, shuningdek o'q o'qlarini ham ifodalagan, nafas olish naychasi va o'pkaning birikishi asrab oluvchining burniga tezlashtiruvchi nafasni keltirib chiqaradi, so'ngra uning ko'kragiga tushib, unga hayot baxsh etadi. Mantiqan, kiyik o'pkalari bilan urilgan U degan ism marosimdan kelib chiqishi mumkin, chunki u odam boshiga sirg'a taqib yurgan odamga taqlid qiluvchi kalumet bilan ramziy ravishda qayta ishlangan.[58]

Osage aslida marosimda faol bo'lgan Deer Lung Clanga ega.

Katta bola

The o'yilgan tosh quvur laqabli "Katta bola".

Kreyg Mound shahridagi Buyuk Morgiydan topilgan "Katta bola" Spiro,[59] a katta efir trubkasi og'irligi 11 kg., 8 oz., ehtimol boksitdan tayyorlangan.[60] Ehtimol, u dastlab haykaltaroshlik qilgan, keyinchalik u keyinchalik trubka kosasiga aylangan.[61] Ushbu ajoyib artefakt birinchi marta 1952 yilda tasvirlangan.[62] Shakl yalang'och, sochlari oksipital bulochkaga joylashtirilgan va uzun yulka chap yelkasiga osilgan. Uning tanadagi yagona kiyimi - orqasiga o'ralgan paltos. Pelerin "belkurak" yoki tuklar dizayniga ega bo'lib, ko'pchilik arxeologlarning fikriga ko'ra, bu tarixiy davrlarda ko'plab tub amerikaliklar madaniyatidan yaxshi ma'lum bo'lgan mantiya patlar edi.[63] Biroq, bu aslida tukli pelerin bo'lishi ehtimoldan yiroq emas.

Choyshab ... "belkurak" dizayni bilan bezatilgan bo'lib, u detalning aniqligi va trubaning qolgan qismidagi tasvirning sodiqligini hisobga olgan holda, tafsilotni majoziy ma'noda emas, balki tom ma'noda talqin qilish kerak. In this light, the "spade" design elements should be regarded as part of the blanket itself.[64]

It once bore a heavy coat of red ochre, some of which is still visible.[65] He also wears a flat cap with a raised border around its top which has an "ogee" design in negative relief. Brown believes that this cap "appears to be a case for displaying a copper plate."[66] The subject of the sculpture also wears a rich, triple-strand necklace of wampum beads. His most interesting feature, however, is a pair of prosopic ear ornaments, clearly of the Short-Nosed God type.[67] Reilly, on the assumption that the SECC clay effigy pipes are of divine subjects, concludes, because of Big Boy's long red braid and prosopic earpieces, that he must represent "Morning Star" (by which he means Red Horn).[68] James A. Brown leans strongly towards this view, but voices a note of caution:

All told, we have in this figure a remarkable combination of the very elements by which the Red Horn hero-deity of the Winnebago is identified in myth. Although this might suggest that the Red Horn identification can be extrapolated into deep antiquity, caution is dictated because of the inherent ambiguities attendant upon the sources of our information, to say nothing of the time spread involved.[69]

In a departure from the received opinion, Duncan and Diaz-Granados contend that the prosopic earpieces represent the Twins and were used by captives being adopted into the tribe. Consequently, they view Big Boy as a representation of such an adoptee, and not as Red Horn himself.[70]

Qush odam

Another figure found in SECC artworks is a raptor with a largely human face, who is often depicted wearing prosopic earpieces. This werebird, known as "Birdman", is also thought by some to be a form of Red Horn.[71]

The Gottschall pictographs

Gottschall Rockshelter (a horizontally shallow cave), located in Muscoda, Wisconsin, contains about forty pictographs. Robert J. Salzer began to excavate the site in 1982, eight years after it had been rediscovered.[72] He identified Panel 5 to be of special interest, since it is a composition containing several figures that seem to be engaged in a single action.[73] Panel 5 is dated with a good measure of confidence to the tenth century A.D.[74] Boshida, Robert L. Hall, the leader in the field, pointed out to Selzer that one of the figures in Panel 5 appeared to have attributes associated with the Red Horn mythology.

The character in your Fig. 4 has a pattern around each nipple which resembles the long-nose god maskettes. The face[s] of the maskettes are of the same outline as that found around each nipple on the pictograph. I first interpreted the two parallel lines above the "face" outline as the red horn. I now feel that they represent the long nose of the long-nosed god in a face-on perspective which the artists could not quite handle. That leaves the nipples for the mouth and tongue, and remember that the little faces stuck out their tongues when manipulated. The stone Big Boy pipe from Spiro had long-nose god maskettes on each ear, and I would guess that is what Red Horn also wore on his ears and was the reason he was called He-who-wears-human-heads-as-earrings.[75]

Salzer identified the other figures as being two giants, one of whom was the woman that eventually married Red Horn, and other pictographs seemed to be of Turtle and Storms-as-He-Walks, all of whom had gathered together on the occasion of the great lacrosse game between the good spirits and the giants.[76] Salzer believes, contrary to Hall,[77] that the figure to the far right is not a son of Red Horn, but Red Horn himself.[78] The reason why we do not see prosopic earpieces is that part of the tail of the bird in the center of the panel has been painted over Red Horn's ears.[79] Most archaeologists have accepted the idea that the panel is devoted to Red Horn mythology,[80] although a few others have been highly skeptical.[81]

Picture Cave

The Red Horn panel from Picture Cave, Missouri.[82]

In Warren County, Missouri, there is a site appropriately styled "Picture Cave".[83] As its name suggests, it contains a wealth of pictographs, including one that has been identified with the Hotcąk spirit Red Horn (Wears Faces on His Ears).[84] Other pictographs in Picture Cave have been dated from about 915 AD to 1066 AD, although the age of the "Red Horn" pictograph has so far not been determined. It differs stylistically from the other pictographs in the cave and has a patina of silica which may suggest that it is older than the others.[85] Almost solely on the basis of the prosopic earpiece, Duncan connects the main character of this scene with Red Horn. He describes the chief figure in the panel as "Morning Star (known by the Winnebago as Red Horn)",[86] an identification which has now become universal among archaeologists (see the section above, "Red Horn as a Star"). He also believes that the Red Horn of Picture Cave is carrying the head of Morning Star, which he describes as an act of self-resurrection. Nevertheless, at one point Duncan says, with respect to the "Red Horn" pictograph, "This 'early' Braden style rendering conforms to the description of He-who-wears-human-heads-as-earrings, or Red Horn, after he wrestled with the 'giants'. Red Horn's head is described as being carried by one of his sons ... this is an unmistakable scene at Picture Cave that is finely and delicately rendered and includes a substantial use of white pigment."[87]

Shuningdek qarang

Izohlar

  1. ^ "6. Wąkx!istowi, the Man with the Human Head Earrings," in Skinner (1925) 457–458. He also appears in a Twins myth, where his is called Wankistogre, "Man-in-the-Earring". Small & Small, in Skinner (1925).
  2. ^ For the ethnology of the Hocągara, conducted between 1908 and 1912, see Pol Radin (1923).
  3. ^ Radin (1948) 124. In Harrison, 112–114, he is called Wągíšjahorùšika, Arxivlandi 2008-10-05 da Orqaga qaytish mashinasi "Wears Man Faces on His Ears". Radin, "Intcohorúcika," 65-67; Foster, (1876–1877) vol. 1, #3: p. 3 kol. 1; Danker and White (1978) 24-25; McKern 1929).
  4. ^ Danker & White (1978) 24-25. Informant: Felix White, Sr.
  5. ^ Jipson (1923) 410-411.
  6. ^ Meeker (1901) 161-164.
  7. ^ Lankford (2007) 124.
  8. ^ Radin (1948) 115-136.
  9. ^ Radin (1948) 123-129; McKern (1929) 215-230. Hocąk myths depicting lacrosse are tabulated in Lankford (2007) 83.
  10. ^ Radin (1948) 123-129; McKern (1929) 215-230; Radin, Redhorn's Nephews, 1-16; Harrison, 112-114. The same episode occurs in a lacrosse game in which the hero is called "White Cloud" — Radin, "The Roaster".
  11. ^ Radin, "Intcohorúcika," 65-67.
  12. ^ Radin (1945) 57.
  13. ^ Brown, "The Cahokian Expression," in Townsend & Sharp (2004) 105, 114; Diaz-Granados & Duncan (2000) 231-232; Duncan & Diaz-Granados (2000) 10; Diaz-Granados & Duncan (2004) 146, 148-149, 150 (where one of his sons is identified with Morning Star), 203; Hall, The Cultural Background of Mississippian Symbolism, in Galloway (1989) 241-242, 257; Hall (1997) 148-149; Reilly, "People of Earth, People of Sky", in Townsend & Sharp (2004) 132-135.
  14. ^ Radin (1948) 41-42, 50.
  15. ^ Radin (1954) 13. This may in part rest on the identity of Evening Star as "the red star" (wiragošge šuc).
  16. ^ Lankford (2007) 125; the Morning Star and Red Horn problem is discussed on pages 72-125.
  17. ^ Égi že tanihajega wiragošge wa’ųnąkše. Hitanike wiragošgežą horokanakąnąpra hanątc´ herenagi, žee e hereže. Horokanakąnąpra skanąga co, hánąga šujanąga zinisganąki ereže, įcohorúšika. Égi hijanénąka, hiniwahira, hišge wiragošge hireže. Hitanike stonąki e herereže. Radin, "Intcohorúcika," 65-67.
  18. ^ Harrison, 92-117.
  19. ^ "So in the morning he went out wearing a hummingbird on each ear." Égi hainigiži, daniakanąkanąkera a'aki horušikanąga reže. Radin, "The Dipper," 91 (Hocąk syllabary with an English interlinear translation).
  20. ^ So'z wegodiwa, alternant regodiwa, of unknown meaning, is foreign, undoubtedly Algonquian.
  21. ^ Radin, "The Chief of the Heroka."
  22. ^ Radin, "The Red Man".
  23. ^ Radin, "Redhorn's Nephews," 16.
  24. ^ Rave, 54-56.
  25. ^ Ism Hejąkiga, "One Horn," occurs as a common personal name in a number of different Hocąk clans. See Radin (1923) 170-172.
  26. ^ Radin (1948) 134-136.
  27. ^ McKern (1929): 215-230.
  28. ^ Radin, "The Squirrel," 80. Since the original word is in Hocąk syllabic orthography, which is highly ambiguous, it is difficult to determine the exact form of the word. The word meaning "protruding" is probably pųjoge, dan pųc-hoge, yoki pųc-joge, akin to pųc, which means, "the snout of an animal (the projecting part of the face)".
  29. ^ Wąkšikra kšakša nąš'įną. Nįge hocįcįnįk he-pųjoge hibonįgišara hiranihekjaną. Radin, "The Squirrel," 84.
  30. ^ The horned serpent with the raccoon face is apparently the same as the Choctaw sinti shaui, a symbol of the earth. Townsend suggests that the two beings emerging from it are the hero Twins (in Winnebago, these would be the nephews of Bluehorn). The original was engraved on a marine whelk shell photographed as fig. 42 in Townsend, "American Landscapes, Seen and Unseen," in Townsend & Sharp (2004) 31-33. The original is in the Museum of the American Indian, Cup 192, Craig B. The artwork is based on a drawing of the engraving in Phillips & Brown (ca 1975-1982) plate 192. Colorized by the artist (Herb Roe). An earlier rendering of this is found in Hamilton (1952) 228, plate 104B, entitled "Two Snake Dancers"; see Phillips & Brown, "Theme of Intertwined Snake-men", 131-133, fig. 186. For similar examples from this source, see Cup 197, Craig B (132, fig. 187), Cups 189 & 194 (132, fig. 188).
  31. ^ In another variant, the second brother has man-faces on his shoulders — Radin, "Redhorn's Nephews," 11.
  32. ^ Radin ( 1948) 131-132; Radin, "Redhorn's Nephews," 1-16.
  33. ^ Radin (1948) 131-132. In another variant, it is the men who carry the sons of Red Horn on their backs — Radin, "Redhorn's Nephews," 1-16.
  34. ^ Radin ( 1948) 132-134; Radin, "Redhorn's Nephews," 1-16.
  35. ^ Hall, "The Cultural Background of Mississippian Symbolism"; Quvvat (2004).
  36. ^ Reilly, "The Petaloid Motif".
  37. ^ The word "prosopic" derives from Greek πρόσωπον, "face".
  38. ^ "6. Wąkx!istowi, the Man with the Human Head Earrings," in Skinner (1925) 457-458.
  39. ^ Williams & Goggin (1956); Hall (1991) 30-33; Pauketat (1994) 83, 85, 91; Hall (1997) 147-149; Pauketat (2004) 114-116, 170-171; Staeck (1994); Diaz-Granados (2004) 148. See a map of their distribution in Salzer & Rajnovich (2001) 62, fig. 48; and in Hall (1991) 32.
  40. ^ Foster (1876-1877) sv "beads (wampum)"; J. O. Dorsey (1888); Xyuton, "Turtle and a Giant", 16; J.W., Nomsiz, 2; R.S., "Snowshoe Strings", 17.
  41. ^ Miner (1984) s.v.; qarang Xarrison, worušige-nąka, "the earbobs".
  42. ^ The name "Wears Faces on His Ears" is made from the same stem: Ico-horušik-ka. In one story, wampum is simply called horušik (R.S., "Snowshoe Strings", 21).
  43. ^ Richards (1870); Williams & Goggin (1956) 23; Hall (1997) 147.
  44. ^ Duncan & Diaz-Granados (2000) 1.
  45. ^ Phillips & Brown (ca 1975-1982); Brown (1996) 539, fig. 2-108a; Diaz-Granados & Duncan (2000) 212; Duncan & Diaz-Granados (2000): 4.
  46. ^ See Williams & Goggin (1956) 55-58.
  47. ^ Williams & Groggin (1956) 36, fig. 18.
  48. ^ Duncan & Diaz-Granados (2000) 6.
  49. ^ Radin (1948) 115.
  50. ^ Radin (1948) 115-118. The name is found only in translation.
  51. ^ Radin (1948) 118.
  52. ^ Radin, "A Man and His Three Dogs".
  53. ^ žigi Hocąk' cínoknôkšgúni. wągwášoše xetéra hocįcįnįgią gicoínegi. p'įxjį. xetéhi nąúže, hahí warújenįk gip'į´giži ca-raxúra šana rúcgigis'áže. sagerékjege wágiúnąkše. StCyr, "Fleetfoot," 18.
  54. ^ Hall (1997) 151. Duncan & Diaz-Granados (2000) 1-26.
  55. ^ Radin (1948) Red Horn Cycle, §11.
  56. ^ Brown, "On the Identity of the Birdman" (2004) passim.
  57. ^ The separation of the Osage from the Hotcągara dates to ca. 1000 A.D. Springer & Witkowski (1982) 69-83.
  58. ^ Hall (1997) 151. Pressing this line of argument, Hall connects this name to the Ikki tomonlama lobli motif of the SECC, arguing that it may be a graphic depiction of the marosim trubkasi. Zal, The Cultural Background of Mississippian Symbolism, in Galloway (1989) 239-278.
  59. ^ Brown (1996) 523b.
  60. ^ Hamilton (1952) 34-35. Spectroscopic analysis has yet to be carried out on this artifact — Brown (1996) 523b.
  61. ^ Brown (1996) 523b. "Both of the holes interrupt the 'feather' or 'spade' pattern on the blanket without their being a border or rim around the holes. Just such an absence of rim would be consistent with holes drilled after the blanket pattern had been finished."
  62. ^ Hamilton (1952) 33-34, plates 9-10.
  63. ^ Hamilton (1952) 34-35. Willoughby (1952) 113, comments, "We may be sure that feather garments from capes to long cloaks were not uncommon use throughout the United States from New England to California in early historic days, although but few of them have been preserved. Some of them were not only warm and serviceable, but were beautifully wrought in attractive designs in various colors."
  64. ^ Brown (1996) 523b.
  65. ^ Hamilton (1952) 35; Brown (1996) 523b.
  66. ^ Brown (1996) 523a.
  67. ^ Williams & Goggin (1956) 35-37, 53. Brown (1996) 523a, thinks that the noses are short because of the "limitation the material places on the sculpture".
  68. ^ Reilly (2004) 132.
  69. ^ Brown in Reilly & Garber (2004) 99.
  70. ^ Duncan & Diaz-Granados (2000) 6.
  71. ^ Brown, "On the Identity of the Birdman", 56-106.
  72. ^ Salzer (1993) 84-85.
  73. ^ Salzer & Rajnovich (2001); Salzer (1997). For the initial descriptions of the site, see Salzer, "Preliminary Report" (1987); Salzer, "Wisconsin Rock Art Site" (1987); Salzer, "Introduction" (1987).
  74. ^ Salzer & Rajnovich (2001) 3.
  75. ^ Hall (1997) 150. This is a letter from Robert L. Hall to Bob Salzer dated July 31, 1982 (Hall (1997) 191 nt. 45).
  76. ^ Salzer & Rajnovich (2001) 21-33.
  77. ^ Robert L. Hall remarks (1997) 191 nt. 45, "Salzer ... identifies as Red Horn himself the figure I identified as the son of Red Horn by the red-haired giant, although the figure in the cave has no little heads on his ears, as either Red Horn or Red Horn's son by the woman with the white beaver skin wrap could be expected to have had."
  78. ^ Salzer (1993) 88; Salzer & Rajnovich (2001) 63-67.
  79. ^ Legacies News (2005) 8-9.
  80. ^ Salzer & Rajnovich (2001); Pauketat (1994) 83, 85, 91. Pauketat (2004) 117-118, 131.
  81. ^ "It may indeed be that some of the paintings were meant to record the Red Horn myth, but the evidence falls short of convincing." Mason (2000) 255. See also, Richard Dieterle in Legacies News (2005) 8-9. Qarang "Gottschall: A New Interpretation."
  82. ^ The drawing is by Richard Dieterle, based on a photograph in Carol Diaz-Granados, "Marking Stone, Land, Body, and Spirit," in Townsend & Sharp (2004) 148, fig. 20.
  83. ^ Discovered in 1990 by Carol Diaz-Granados. See Diaz-Granados (Duncan) (1993).
  84. ^ Diaz-Granados (1993); Hall (1997) 148; Diaz-Granados & Duncan (2000) 212; Duncan & Diaz-Granados (2000) 4; Diaz-Granados & Duncan (2004) 146-150; Diaz-Granados, "Marking Stone, Land, Body, and Spirit," in Townsend & Sharp (2004) 148.
  85. ^ Duncan & Diaz-Granados (2000) 4.
  86. ^ Diaz-Granados & Duncan (2004) 146, and 148-149 (where they say he is also called "Hawk"), 150 (where one of his sons is identified with Morning Star), 203.
  87. ^ Diaz-Granados & Duncan (2000) 212; much the same is said at Duncan & Diaz-Granados (2000) 4.

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