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Eventually, both of the Sky-Down-feather-brothers get thirsty and search for some water to drink. The younger brother quickly spots the water where Coyote is hiding and suggests they land there to drink but the elder brother knows better and tells his brother that that is where Coyote is hiding, waiting for them. The brothers then try to trick Coyote multiple times by flying close to the water and saying, "Oh, Coyote, sitting by a roasting pit heating a stone!" Each time, Coyote almost reveals himself thinking he has been discovered but each time
Parotsok^^itapitsi stops him telling him that the brothers are trying to trick him. Finally, the two brothers stop to drink and in that moment, Coyote throws the hot stone at them and Parotsok^^itapitsi shouts as they try to fly away and the brothers become trapped in the web blocking the sky's hole. Then, Black Spider climbs down the web and bites the brothers on their necks and they both fall back down to the ground.
277:. The two brothers then butcher the body and fly away. The following morning Wolf mourns the loss of their grandson and devises a plan for revenge. Wolf tells Coyote to hide almost all the water, have the Black Spider spin a web to fill the sky's hole, and to hide near the little water still uncovered with Parotsok^^itapitsi with a hot rock from a fire pit. Coyote agrees to this plan but before he sets it in motion, he goes to the spot where his grandson was killed where he finds some blood and a little bit of hair which he packs in a basket before leaving.
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of which, The Age of
Beginnings, narrates the ascent of the progenitors of Earth's inhabitants from story to story of the Underworld, and their final emergence upon Earth" As the story develops Coyote guides the humans down to earth while badger continues to the underworld. "One day they saw the Sky stooping down and the earth rising to meet it. At the point of contact, Coyote and Badger sprang down from the world above; Badger descended into the world below, but Coyote remained with the people (First Man)."
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really animals, gifted with magical powers. Into the world then came certain transformers, the greatest of whom were the Coyote and the Old Man, who put the earth in order, giving the mountains and the valleys their present aspects and transforming the wicked among them, and these were the beings who the ancient world denizens into the animal shapes which are still theirs; the descendants of the good among these pristine beings are the
Indians of today"
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them. Coyote enjoys success for a while before he begins to fail once again. Coyote stops and, as before, defecates again. This batch of feces tells Coyote that there are even more aspects he has to take into consideration when fishing including specific instructions for specific geographic location. The story concludes with Coyote finally understanding how to fish properly but thoroughly exhausted.
269:. Coyote obliges and decides to settle for killing some of the smaller mountain sheep instead. After eating, his grandson goes off to spend the night with the other mountain sheep before returning in the morning. Once again, Coyote kills some of the smaller sheep and feeds the biggest one some bunchgrass. This same process repeats itself several times with Coyote gaining an enormous amount of meat.
265:) who accompany him on his journey to his grandfather's house. When he reaches Coyote's home, Coyote sees them coming and notices that one of the mountain sheep is much bigger than the rest. He plans on killing the big one before Wolf tells him that that mountain sheep is actually his own grandson and urges him to not only not kill it, but also to feed the big mountain sheep
31:
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He appears with a pivotal role in the creation myth of the Navajo people of
Northern Arizona. "The Navajo people believe the world is built in a sequence of stories, the fifth of these being the earth on which men now dwell. The genesis legend of this tribe divides into four episodic tales: the first
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Some stories depict Coyote as the embodiment of evil lechery: a serial rapist who uses trickery to attack a variety of victims including, for example, his own mother-in-law and his sister. Such tales may have served to reinforce the community moral code, by using outrageous humor to portray examples
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In a Miwok myth, Coyote creates all animals, then calls them to a council to discuss the creation of human beings. Each animal wants people to be imbued with its own best qualities, causing an argument. Coyote mocks them all, vowing that human beings should have his own wit and cunning. Each animal
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One morning, however, the big mountain sheep is spied by the two Sky-Down-feather-Brothers. The eldest, knowing who the big mountain sheep really is, plans on leaving him alone but the younger brother ignores his older brother's warning and decides to kill the big mountain sheep. After shooting the
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One story from the
Chinookan describes Coyote's attempts to catch salmon. After repeated failures, Coyote defecates and his own feces begin to insult him. Eventually, his feces stop insulting him and offer detailed advice not only for catching the salmon, but also for preparing the fish once he has
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A Maidu myth says that as the
Creator was fashioning various creatures out of clay, Coyote tried to do the same. However, as he kept laughing, his efforts did not turn out well. The Creator supposed that if he stopped laughing, he might do better. Coyote denied laughing - thus telling the world's
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A common theme is of Coyote benefiting the human community by organizing the theft of fire, or of the sun, from the supernatural beings who have been keeping it for themselves; in these myths he is portrayed as a benefactor of the people. In a Shasta myth, Coyote saves the world from ten evil moons
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Between the Fraser and
Columbia rivers, the Natives of the area held stories of Coyote in their Creation mythology. Coyote held a pivotal role in the change between a world of animals and plants only, to a world where humans roamed as well. "The people of the time, though they had human form, were
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mythology. He is featured in many legends and has many powers, including the ability to die and come back to life. Like the animal his character is enjoined to, he is very clever. But like all intelligent beings, he can also have his foolish moments and can make emblematic mistakes that people can
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It begins with Coyote's grandson being sent by his mother to go see Coyote and before the grandson leaves he is explicitly told not to enter a cave that lies between his mother's house and Coyote's house. However, after the grandson had traveled for some time it began to get dark and rain began to
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An example is a Maidu myth that says that at the beginning of time, a primal being called Earth Maker is floating on the infinite waters, when Coyote calls out to him. Together they sing to create the world. After it is completed, and Earth Maker has created the people, Coyote vows to spoil the
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Coyote asks the Black Spider to make a web out of cooked sinew and the spider agrees to help him. He then asks
Parotsok^^itapitsi to accompany him at the edge of the water and shout when the Sky-Down-feather brothers try to fly away in order to keep them in place and he also agrees to do this.
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people. As told by a collective of natives in O'odham
Creation and Related Events- Coyote Marries the Hunter's Wives, Red Racer Snake and Coyote, Turtle and Coyote, and many more stories of Coyote dealing in his usual mix of kind gestures with tricky twists and ulterior motives.
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The story concludes with Coyote going to where he had left his grandson's remains only to find that his grandson had been revived and was gone. Coyote deduces that his grandson has become a horse due to the fact that all the grass in the surrounding area had been eaten.
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world and introduce evil to it. Earth Maker orders the people to destroy Coyote, but despite their best efforts, Coyote uses supernatural trickery to outwit them. In the end, Earth Maker is forced to recognize that Coyote's power is equal to his own.
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learn from. According to one story, he once decided that he had to climb into a tree and spin a web like a spider. The only result of this misguided idea was that he left behind clumps of his hair in the tree. This magical hair, however, became
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peoples. In this region most of the stories feature him as a malevolent and lecherous trickster. However, there are some echoes of his divine role as expressed in the myths of
California, in particular obtaining fire for the people.
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1497:"O'odham Creation and Related Events, As Told to Ruth Benedict in 1927 in Prose, Oratory, and Song by the Pimas William Blackwater, Thomas Vanyiko, Clara Ahiel, William Stevens, Oliver Wellington, and Kisto"
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involves Coyote enlisting the help of other animals in order to achieve his goals. In the latter half of a myth called "Coyote Went to get Basketry Material" Coyote enlists the help of the Black Spider and
61:, although he may have some coyote-like physical features such as fur, pointed ears, yellow eyes, a tail and blunt claws. The myths and legends which include Coyote vary widely from culture to culture.
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When the youth awakens, he finds that his head feels heavy, his hands now look completely different, and he is covered in hair. As he leaves the cave, he is approached by some mountain sheep (
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186:. In many of these stories he is a major sacred character with divine creative powers; in others he is a malevolent and often comical trickster. In some stories he combines both roles.
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curing ceremonies. The ceremony is intended to restore the patient's harmonious relationship with Coyote and the world, and to bring about a return to good health.
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Coyote figures prominently in a number of Indigenous language and cultural and preservation projects in North America. For example, the Secwepemc people of the
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Fitzgerald, Colleen M.; Benedict, Ruth; Blackwater, William; Vanyiko, Thomas; Ahiel, Clara; Stevens, William; Wellington, Oliver; Kisto; Bahr, Donald (2002).
513:, have named their recently opened elementary school the Sk'elep School of Excellence, while educational websites such as one co-sponsored by the
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culture, he was dropped into the tree by some swans he had grabbed in a hunt. In this story also, though, his hair became the hair moss lichen.
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makes a human model in their own likeness; but overnight Coyote destroys the other models, so that only his own model comes to life.
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Coyote is featured in the mythology of numerous peoples from the area covered by the modern state of California, including the
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fall. Deciding to disobey his mother's instruction, the grandson spends the night and the subsequent morning in the cave.
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for killing his grandson. This myth also involves Coyote discovering the first horse, who happens to be his own grandson.
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1601:
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Elliot, Michael (December 2003). "Coyote Comes to the Norton: Indigenous Oral Narrative and American Literary History".
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9. Cooper, Guy. “World Mythology.” World Mythology, by Roy G. Willis, vol. 1, Metro Books, 2012, pp. 220–234.
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big mountain sheep the younger brother finds that his big catch has suddenly turned into a boy wearing
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1389:. M.Sc. thesis, Interdisciplinary Studies: University of Victoria, Victoria, British Columbia, Canada
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Myths and stories of Coyote are also found in the cultures of the Plateau area: the
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Coyote, He/She Was Going There: Sex and Gender in Native American Trickster Stories
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obtained mythic status because they are mediator animals between life and death.
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Bois, Constance Goddard Du (January 1906). "Mythology of the Mission Indians".
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Bois, Constance Goddard Du (July 1901). "The Mythology of the Dieguenos".
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The role Coyote takes in traditional stories shares some traits with the
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Barrett, S. A. (January 1906). "A Composite Myth of the Pomo Indians".
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cultures, Coyote went into the tree for other reasons; for example, in
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Mourning Dove. 1933. How Coyote happened to make the black moss food.
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from Western African mythology. In Eurasia, rather than a coyote, a
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people of Arizona, he appears as an associate of the culture-hero
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1402:) to the Indians of western North America. Econ. Bot. 31: 461-470
1387:: Wisdom of elders, population ecology, and nutritional chemistry
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1545:. Trans. Claire Jacobson. New York: Basic Books, 1963. (p. 224)
550:
Dixon, Roland B. (April 1908). "Achomawi and Atsugewi Tales".
468:
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Kroeber, Henriette Rothschild (October 1908). "Wappo Myths".
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of Chase, British Columbia prominently feature stories about
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Turner, NJ. 1977. Economic importance of black tree lichen (
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Coyote plays a prominent role in many stories in the Diné (
57:) animal. This character is usually male and is generally
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Coyote is the tutelary spirit of "Coyoteway", one of the
735:. Washington: Contributions to North American Ethnology.
102:(Canis latrans), the animal on which the myths are based
398:. Coyote also appears as a trickster in stories of the
668:
Myths and legends of California and the Old Southwest
1117:
Kroeber, A. L. (April 1907). "Horatio Nelson Rust".
798:. Publications of the American Ethnological Society.
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is often featured as a trickster hero, ranging from
414:, "Coyote fights a lump of pitch" (a variant of the
595:
December's Child: A Book of Chumash Oral Narratives
106:Coyote is featured in the mythology of a number of
250:, an unknown bird species, to take revenge on the
1444:. Caldwell, Idaho, Caxton Printers, Ltd.: 119-125
884:Dixon, Roland B. (January 1910). "Shasta Myths".
194:which have afflicted it with everlasting winter.
1627:Gods of the indigenous peoples of North America
930:Kroeber, A. L. (April 1919). "Sinkyone Tales".
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1160:Kroeber, A. L. & Marsden, W. L. (1972) .
386:Coyote also appears in the traditions of the
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1218:: CS1 maint: multiple names: authors list (
1204:St. Clair, H. H. & Lowie, R. H. (1909).
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1019:Sapir, Edward & Dixon, Roland B (1910).
698:: CS1 maint: multiple names: authors list (
451:Coyote is compared to both the Scandinavian
1057:Native American Myths collected 1636 - 1919
45:character common to many cultures of the
1416:"Stseptekwle – Stories of the Secwepemc"
860:Indian myths of south central California
497:Language revitalization and preservation
1458:"Handbook of Native American mythology"
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34:Coyote canoeing, in a traditional story
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1278:(2): 251–255 – via eScholarship.
1272:The Journal of California Anthropology
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216:Coyote is featured in myths of the
108:Indigenous cultures of the Americas
47:Indigenous peoples of North America
1468:(9): 42–4987-42-4987. 2005-05-01.
1255:. (Journal of American Folklore,).
597:. University of California Press.
593:Blackburn, Thomas C., ed. (1980).
25:
1336:Other stories from Plateau tribes
1164:. University of California, 1972.
1084:. Cleveland: Arthur H. Clarke Co.
1572:Trickster: Shaman of the Liminal
1562:Native American Coyote Mythology
1119:The Journal of American Folklore
975:The Journal of American Folklore
932:The Journal of American Folklore
886:The Journal of American Folklore
814:The Journal of American Folklore
748:The Journal of American Folklore
620:The Journal of American Folklore
552:The Journal of American Folklore
1240:. Journal of American Folklore.
1208:. Journal of American Folklore.
717:. Bureau of American Ethnology.
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862:. University of California.
475:(fox) tales in Japan to the
1206:Shoshone and Comanche Tales
1023:. University of California.
666:Berry., Judson, Katharine.
340:Sk'elep is the traditional
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1095:Leeming, David. "Coyote",
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390:. In the mythology of the
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68:figure in other cultures.
1361:10.1215/00029831-75-4-723
1189:Lowie, Robert H. (1909).
1080:Merriam, C. Hart (1910).
1055:Kerven, Rosalind (2018).
794:Dixon, Roland B. (1912).
435:Coyote (Navajo mythology)
252:Sky-Down-feather-Brothers
206:of intolerable behavior.
78:Coyote (Navajo mythology)
1266:Laird, Carobeth (1978).
1253:Myths of the Uintah Utes
1251:Mason, J. Alden (1910).
731:Powers, Stephen (1877).
713:Kroeber, A. L. (1925) .
1637:Mythological archetypes
1584:The Oregon Encyclopedia
1543:Structural Anthropology
1236:Kroeber, A. L. (1901).
858:Kroeber, A. L. (1907).
241:One such myth from the
1541:LĂ©vi-Strauss, Claude.
1474:10.5860/choice.42-4987
515:Neskonlith Indian Band
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1462:Choice Reviews Online
1268:"Origin of the Horse"
1191:The Northern Shoshone
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1383:Ethnolichenology of
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1602:Coyotes in religion
1422:on 19 November 2004
1381:Crawford, S. 2007.
1349:American Literature
1290:"Chinookan stories"
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479:in Western Europe.
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455:, and also
426:of Mexico.
327:Tsilhqot'in
315:Nlaka'pamux
211:Great Basin
202:first lie.
136:Gallinoméro
1596:Categories
1300:2006-10-02
537:References
457:Prometheus
445:See also:
344:figure in
329:, and the
267:bunchgrass
243:Chemehuevi
218:Chemehuevi
182:, and the
114:California
90:By culture
1521:0043-373X
1482:0009-4978
1369:162303256
1238:Ute Tales
1214:cite book
1170:cite book
1139:0021-8715
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572:0021-8715
447:Trickster
396:Montezuma
382:Southwest
346:Secwepemc
342:trickster
323:St'at'imc
311:Nez Perce
303:Multnomah
295:Chinookan
275:moccasins
132:Diegueños
72:Coyoteway
525:See also
507:Kamloops
424:Popoluca
416:Tar-Baby
307:Flathead
305:), the
301:and the
226:Shoshone
172:Sinkyone
124:Atsugewi
120:Achomawi
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519:Sk'elep
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39:Coyote
1525:JSTOR
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910:JSTOR
838:JSTOR
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644:JSTOR
576:JSTOR
176:Wappo
156:Miwuk
152:Maidu
144:Karok
66:Raven
41:is a
1517:ISSN
1478:ISSN
1428:2016
1220:link
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453:Loki
422:and
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160:Pomo
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