The Sacred Hoop: Recovering the Feminine in American Indian Traditions

Press, 1978), pp. 755–756.
3. Rollo May, Love and Will (New York: Random House,
1966), p. 107.
4. Thomas Mann, “Freud and the Future,” in Henry A.
Murray, ed., Myth and Mythmakers (New York: George
Braziller, 1960), p. 373.
5. Harry Levin, “Some Meanings of Myth” in Murray, Myth,
p. 106.
6. John Stands-in-Timber and Margot Liberty, Cheyenne
Memories (Lincoln: University of Nebraska Press, 1972), p. 27.
7. Stands-in-Timber and Liberty, Cheyenne Memories, p. 36.
8. Stands-in-Timber and Liberty, Cheyenne Memories, p. 39.
9. Stands-in-Timber and Liberty, Cheyenne Memories, pp.
39–41.
10. See John (Fire) Lame Deer and Richard Erdoes, Lame
Deer: Seeker of Visions (New York: Touchstone, 1972); Black
Elk and Joseph Epes Brown, The Sacred Pipe (Baltimore:
Penguin, 1971), p. 44, for details on inipi and hanblecheya.
11. John G. Neihardt, Black Elk Speaks (Lincoln: University
of Nebraska Press, 1961).
12. Sitting Bull had a vision before the Battle of the Greasy
Grass (Little Big Horn) that foretold Custer’s defeat. Yet
histories, sometimes mentioning the vision as an example of
primitive superstition, I suppose, generally lay the defeat to the
“overwhelming” numbers of warriors Custer fought and to
ambush tactics. The facts of the matter are quite different, as an
earnest student of military strategy can discover: as many Indians
as some reports estimate couldn’t have watered their horses or
found sufficient game to feed themselves, let alone ambush
Yellow Hair.
13. Neihardt, Black Elk Speaks, p. 22.
14. Neihardt, Black Elk Speaks, p. 22.
15. Neihardt, Black Elk Speaks, p. 92. There are explanations