"blackened their eyes with charcoal, then encircled them with red urucum (Vixa orellana L.) as jabiru storks (Jabiru mycteria). This form, of all the transformations with the parinai>a underwent when making the creation, is ... the creators’ incarnation in the present time (parinai>a is the name of a wasp’s nest, one of the creators’ metamorphoses)."

"The a>uwe~ were in the east, where the sun rises. The a>uwe~ created the sea, the planet was small".

"he was beneath a waterfall bent over on his knees ... . ... his selfish age-mate companion ... he fooled and turned into a toad." {Among the Kogi of Colombia, the word for ‘frog’ is used figuratively for ‘vulva’.}

p. 100

"After death, individuals move from the realm of the living into the realm of the dead. Evil people are said to be transformed into what are called abadzehire. Most people, however, become what are known as wadzapari>wa. ["those who wait for us" : "wa (us); tsapari (to wait for); ->wa (agentive)" (p. 259, n. 3:35).] ... the wadzapari>wa may take on animal as well as human form, in general they ... watch over the living. They live in a subterranean settlement beneath the sierra that stretches to the east of the village, Eten~itepa (ete~, rock or sierra; n~i, reflexive; pa, long)."

"the "always living" ho:imana>u>o: ... created the world ... . ...

p. 101

[p. 259, n. 3:37 : An instance of a female ho:imana>u>o: is "Star Woman".]

p. 114

"individual da-n~o>re originate with the immortals and ho:imana>u>o: creators whom people see and hear in their dreams. ... figures who appear in their dreams ... singing and dancing ... are the immortal ho:imanan>u>o:. ... Seniors, both men and women, publicly represent their dreams as da-wana (sung laments). Young ..., in contrast, represent their dreams as da-n~o>re."

p. 116

"The novitiates, whom the Xavante consider to be the most prolific dreamers of da-n~o>re, are generally unmarried or only recently married. ... sexual relations, men say, interfere with one’s ability to receive and remember da-n~o>re." [p. 260, n. 4:19 : "Seeger reports a similar connection between "hearing" songs and sex[ual relations] among the Suya` (1981:108)."]

{"Young Anishnabe men who follow traditional teachings ... are often the recipients of songs given to them by spirits, sometimes in the context of dreams." ("NNAC")} {"it is not unusual for young met at the present time to ‘receive songs in dreams.’ " (Ute – "AIM")}

p. 117

"the songs associated with particular ceremonies such as the wai>a are said to be dreamed exclusively by adult men."

p. 116

"an adolescent novitiate {novice}, >ritai>wa, receives his earplugs, and with them the means to ... "receive" songs from the ancestors through dreams."

(Odusseia XII).}

p. 117

"Indeed, once a wapte has been initiated and possesses the earplugs that enable him to receive songs from the ancestors, he will be expected to share his song with the members of his group for them to perform without tsimn~ohu sponsors."

p.

merger

119

"the pre-initiate wapte become part of an agamous moiety by repeating their sponsors’ songs, and novitiate {novice} >ritai>wa become part of society as a whole by first hearing and then joining their voices to sing the songs of the ancestors."

261, n. 4:26

"According to Marina Roseman (1991, pp. 105-118 ...), features of Temiar dream-performance perate in similar ways. Specifically, phrasal overlap and repetition ... collapse the distinction between the roles of leader (spirit medium) and chorus".

{"the belief of the Temiar people of Malaysia that a cool healing liquid called khayek (the "form taken by the upper soul of a spiritual being from the local Malayan rainforest") "can be imparted to human beings through dreams," specifically the songs in dreams" ("S&RCN", p. 19).}

p. 122

"Although the Xavante gloss da-n~o>re as canto

p. 123

(song, in Portuguese), the songs are considerably less melodic than ceremonial wailing, which the Xavante do not consider to be song in any way."

"The three basic da-n~o>re types exhibit some variation in tempo :"

da-__

during __

are __

-praba

late morning. to early afternoon

"fast and danced with energetic sideways stepping"

-hipopo

night & early morning

"performed much more slowly and are accompanied by pulsing or slightly bouncing knee movements"

-dzaro~no

late afternoon to early evening

"characterized by an intermediate tempo and are danced with a shuffle step"

"The texts of da-n~o>re are ... syllables ...; they do not communicate any referential meaning ... . The entire linguistic inventory of the da-n~o>re ... consists entirely of the syllables ju, hi, >i, and ha."

{Comparable could be sequences of letters of the alphabet, each repraesented by its meaningless name.}

"a composition results when, in his sleeping dreams, an individual sees and hears the figures in his dreams -- the immortals and "always living" ho:imana>u>o: -- sing and dance da-n~o>re."

p. 129

i~-predup-te young men".

p. 130

"[A dreamer] explicitly represented his dreamed songs as gifts to the Xavante from the immortal ho:imana>u>o:."

the da-hipopo, given by the o:wawe>wa (the one who made the sea), is for health – it cures sickness."

"But why would the elders be to interested in performing [a dreamer]’s dream of the creators opposed to dramatizing the events the elders tell of when they relate the stories of creation?"

{Because the dream is a specific authorization rendered by the deities in their own authentic words; it is thus aequivalent to an authorizing document issued by the deities themselves.}

"the immortals constitute the primary audience. On the occasion of the >u>u ceremony, for example, ... the singing, dancing, and merriment were ... for the immortal creators to see".

"Once a man reaches the i~-hi (elder) stage, ... he no longer replaces the names he gives up with new ones : "A man ends his life as it began : without a name."" (Lopes da Silva 1986:84)

"the parinai>a transformed themselves into the beings and foods they created. ... the metamorphosed wapte creators had frightened the Xavante in the process and ..., out of fear, the Xavante had ultimately killed them. ... .

{In mythologies of some Australian aboriginal tribes (such as, the Munkan of the York paeninsula), primaeval deities, when they killed each other, were transformed into animals eaten by humans.}

... before they had [such] food, the Xavante lived off buriti wood and

Iktomi "bound the wood tightly to himself, planning to taunt Wohpe".

larvae."

Iktomi was "stuffing the skin full of bugs and worms. He ... planned to give the skin to Wohpe to laugh at her, taunting her that she serve bugs and worms for food." ("NACE", p. 104)