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James B. Harrod 07 January 2022
1
Native North American Frog Mythic Motif Clusters and
Transformation Formula (rCF) for North American Frog Mythemes
Harrod (2022), Portable Art Sculptures from the Anzick Clovis Cache, Wilsall, Montana
(Supplementary Tables 7A, 7B and 7C)
Supplementary Table 7A. North American Frog Mythic Motif Clusters
Mytheme
Tribe [Language family]
mtDNA
(1) Frog
Woman, deity,
mediator
between
humans and
mother earth;
‘queen of the
waters’;
positive
medicine
power, healer;
squatting,
birthing,
singing,
dancing
posture;
balances the
soul’s dual life-
forces; patron
of creative arts
and crafts
Nisga’a, Gitksan [Interior Tsimshian < Penutian or isolate?]: Frog is
communicator between mother earth and humans. Frog is the only child
of mother earth (stoningtongallery.com). 76%A, 17%X, 5%C, 2%B, no D
(Hughes, et al., 2017); incl. A2ag, A2ah (Cui, et al., 2013). Lucy Islands, BC
(Tsimshian territory) (#939) ~6,260-5,890 cal BP D4h3a7 (Cui, et al., 2013).
A
D4h3a7
~6 ka
Haida [Na Dené]: Haida say that the Tsimshian and Tlingit Copper or
Volcano Woman or Weeping Frog Woman, the same as their own
Dzelarhons, and they claim (citing Swanton, 1905-1909:92), she came
from the mainland to their island and became the patroness of the arts
and crafts (Barbeau, 1953:24). n=29 (97%A, 3%D) (Lorenz & Smith, 1996);
~29% A2ah (Cui, et al., 2013).
A
Klamath [< Plateau Penutian] have very strong belief in the Frog as a
medicine-woman, closely associated with pond-lily seeds (wo'kas) (Spier,
1930, cited Wassén, 1934). Yakama [Sahaptian < Plateau Penutian] n=42
modern, 66%B, 17%D, 7%C, 5%A, 5%X; n=8 (200 BP), 50%B, 25%D, 25%C, no A,
no X (Malhi, et al., 2004).
B + D
Northern Paiute [Western Numic]: The song and dance by Whippoorwill,
caused Frog, who had offered himself to be the Moon, to rise into the air
and become the beautiful full Moon, accompanied by his seven wives, the
sisters of Wolf and Coyote, who became stars, and his son who became
Venus (J. W. Powell in Fowler & Fowler, 1971:221,229). Northern
Paiute/Shoshone: n=94 48%D, 43%B, 10%C, no A (Malhi, et al., 2003). Spirit Cave
NV, mummy (~10.9 cal ka) n=2 D1 (Moreno-Mayar, et al., 2018). Pyramid Lake,
NV, w of Winnemucca Lake, Wizard’s Beach Man (~9.2 cal ka) = C1; (~5.5-1.5 cal
ka); n=18 56%D, 33%B, 11%A, no C, no X (Chatters, et al., 2014, Kaestle & Smith,
2001); [A=A2a]
Stillwater Marsh NV (~3.5 cal ka) n=21 57%D, 38%B, 5%A, no C, no x; most similar
to current Penutians (Kaestle & Smith, 2001).
D + B
D1
~10.9
ka
Chumash [isolate, may be oldest CA language family]: Frog Woman was
"queen of the waters" in Chumash myths (Anderson, 1996/2020:15).
60-53%A, 38-33%D, 20-14%C, 20-0%B, no X (Malhi, et al., 2004; Johnson &
Lorenz, 2006; Lorenz & Smith, 1996); 16%D4h3a (Kemp, et al., 2007).
A + D
16%
D4h3a
James B. Harrod 07 January 2022
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Sioux [Sisseton/Wahpeton (Santee, Eastern Dakota)]: Hnaska - The Frog
Spirit of Holy Medicine (wikipedia). 56%A, 20%B, 18%C, 4%D, 2%X (Shook &
Smith, 2008).
A
Anishinaabe (Ojibwa) [Central Algonquian] Manabozho cycle: a frog-like
old lady has rattle used in doctoring (Radin & Reagan, 1928, cited
Wassén, 1934). [Radin texts collected at Sarnia, SW ON, which I guess
would be a Mississaugas and/or Odawa Anishinaabe homeland area]
Wisconsin (31%A+30%X+30%C+7%B+3%D); Great Western Park, SW ON, ~800
cal BP, n=6, 4=67%C, 2=33%A, no B, no D, no X (Shook & Smith, 2008) [JBH.
Apply Lick mthap: A 6 matches for A2a, A2a2 or A2f1; C matches for C1, C1b or
C1f, C1c?]
A + C, X
Maya [Mayan]: Rhinella marina (formerly Bufo), Cane toad, the world’s
largest toad, which produces a powerful hallucinogen, depicted on
Protoclassic Izapa stelae altars. In Early Classic reliefs, lords are seated in
the mouths of toads. In Classic Maya art Toad and Jaguar iconography
overlap (Miller & Taub, 1993). Xcaret, Q.R. (fossil Mayan) n=25 84%A, 4%B,
8%C, no D (González-Oliver, et al., 2001).
A
Aztec [Uto-Aztecan]: hieroglyph ollin (‘movement’, i.e., ‘burning water’)
(Séjourné, 1960:97-111). Tlatelolco (fossil Aztec) 65%A, 17%D 13%B, 4%C, no
X (Kemp, et al., 2005).
A
James B. Harrod 07 January 2022
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(2) Weeping
Volcano
Woman (Frog)
deity, may take
revenge on
persons who
neglect or
abuse deity,
animals,
partners or who
cause conflicts
between kin,
clans, tribes
Nisga’a, Gitksan [Interior Tsimshian < Penutian or isolate?]:
(variant1): Salmon-eater’s niece, neglected by her Grizzly-Bear clan
bridegroom, the two clans fought, spirit Frogs leapt out of campfire, and
the niece, now as Volcano Woman, holding a staff with a carved Frog for
a handle, set the mountains ablaze and destroyed the village, except a
maiden who was in her seclusion hut, saved the clan Cormorant Cap,
and sang the dirge of Frog Woman “Our war canoe travels over the
ocean” (p. 9-15).
(variant2): Frog Woman saw a young man ill-treating a little humpback
salmon; she caused volcano to erupt destroying the whole village (pp.
16-17).
(variant3): Young people became careless, had no respect for animals or
fish and would not observe customary taboos. They wantonly wounded
or killed game and left the carcasses to rot; for amusement tortured
salmon. The elders admonished them, but thy paid no heed. Soon
thunder broke out, the river was all aflame, and most of the people died
(pp. 69-70).
(variant4; Salmon-Eater group, Eagle clan chief Trhalahaetk, Nisga’a
variant): A young prince and companions went up a creek to trout, and
he, looking in the clear water, saw a large Cormorant headdress, which
he took and wore it, saying ‘This is to be mine; no other may wear it’.
While preparing food, a Frog leapt on the trout of the prince. In anger he
cast it in the bushes; repeated again, third time he threw it into the fire.
During the night they heard the voice of a woman weeping, crying out
‘My child! O where is my child? Give me back my child! … What has
happened to my child?’. She doomed them and their village. They fled in
panic in their canoes, all but the prince dying on the way. In the village
he finally confessed and fell dead. The whole village was ablaze and all
died except a mother and daughter about to have her first period, sister
of the prince, who survived in a rock puberty seclusion hut. They
mourned, made it to a Haida village at the other end of the island, were
taken in, the daughter married, had children, and eventually returned to
her kin on the Nass River, became known as the Eagle clan of Haida
origin, residing with the Salmon-Eater clan (pp. 34-42) (Barbeau, 1953:9-
83).
76%A, 17%X, 5%C, 2%B, no D (Hughes, et al., 2017); incl. A2ag, A2ah (Cui, et al.,
2013). Lucy Islands, BC (Tsimshian territory) (#939) ~6,260-5,890 cal BP D4h3a7
(Cui, et al., 2013). ‘These results indicate that [D4h3a and A2b,d] were in the
ancestral population.’ ‘These data support a shared ancestry for the indigenous
peoples of the NW Coast dating back at least ~10,300 cal BP’. ‘Shuká Káa on a
different lineage than Anzick-1, which leads to the southern lineage, including
populations from Central and South America, and Kennewick Ancient One’
(Lindo, et al., 2017). On-Your-Knees Cave, AL (Tlingit territory) ~10,500-10,250
cal BP D4h3a (Chatters, et al., 2014).
A
D4h3a7
~6 ka
James B. Harrod 07 January 2022
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Haida [Na Dené]: Haida say that the Tsimshian and Tlingit Copper or Volcano
Woman or Weeping Frog Woman, the same as their own Dzelarhons, and they
claim (citing Swanton, 1905-1909:92), she came from the mainland to their island
and became the patroness of the arts and crafts (Barbeau, 1953:24). Dzelarhons,
Frog Princess, Volcano Woman, who arrived from the sea with six canoe-loads of
people, i.e., an entire tribe; her husband, the Bear god, Kaiti (A Dictionary of World
Mythology, Oxford Reference, accessed 24 October 2021); Dzelarhons, ‘Volcano
Woman’, who rules the earth’s creatures and punishes anyone who abuses them
(wiki) n=29 (97%A, 3%D) (Lorenz & Smith, 1996); ~29% A2ah (Cui, et al., 2013).
(variant1 of Tsimshian variant1) ‘Salmon-Eater’s niece, Dzelarhons, fell in love with
a Haida man and had her uncle arrange a marriage. Following a splendid wedding,
she was neglected by her Grizzly-Bear bridegroom, who demanded she spend the
first night holing a lighted torch above his head, and her garments were burned.
Though warned about Gitrhawn’s vengeance, he continued to demand this, until
her people came to her rescue. They burned a Haida village but did not find her,
only a stone statue holding a burning staff topped by a copper Frog, between
whose legs a stream flowed. Thereafter Dzelarhons became a powerful divinity who
judged people’s actions toward animals’ (Monaghan, 2014:318).
(variant2) Five young men from Skidegate went fishing for trout. The prince’s
Cormorant hat kept falling in the water, so he angrily beat the water with his hat.
Later while roasting some trout, a Frog jumped on the trout. The prince, still
sulking, caught the frog and threw it into the fire; this repeated 4x. Then a woman’s
voice descended from far up in the hills, an ill omen, so they paddled away.
Dzelarhons appeared on the shore with a cane surmounted by the Frog, continually
crying ‘O my child! O my child! What has happened to my child?’ As those paddling
away paid no heed to her, she invoked their death, and the whole village was set
ablaze, destroying it. One young woman in her puberty seclusion hut, her mother,
and one other woman survived, and mourned until Eagle-Man took the younger
and the other under its wings, to the Nass where a new tribe arose, and built a
totem pole with Eagle at the top and persons under its wings (Barbeau, 1953:17-
19). Dzelarhons held a cane the lower part of which had the carving of a Frog on it;
the upper part, a carving of a cormorant (some say duck, sgîl); her hat, the design of
a Frog on it (Swanton, 1905-1909:94-95).
A
James B. Harrod 07 January 2022
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(variant3), develops dirge or funeral song aspect of the Dzelarhons, which dirges
are Buddhistic and closely follow a Chinese pattern) A young Raven prince and his
friends went to spear salmon up a nearby stream. While making camp, a huge
Frog came up to them, and over protests of the others, the prince took it and
threw it into the fire, where it was destroyed. During the night they heard the
voice of a woman wailing ‘O my child! O my child! Give me back my child, my only
child! What have you done to my child?’ They paid no heed, returned to their
village on the coast, and she followed them wailing. No one in the village paid
heed, except one woman and her only daughter, who dug a cave behind their
house. A volcanic eruption destroyed the village; only the mother and daughter
escaped, to a village only partly destroyed. That night the woman’s voice crying
out said ‘all the haughty, thoughtless ones have perished; your uncles sleep,
appeased’. Next day, paddling up the stream, they saw a huge Frog in the water,
half human and wearing a lanenraet (layer hat), and later were rescued by the
family of a Haida chief, mourning over the grave of their only daughter, who
adopted the daughter, finding happiness (Barbeau, 1953:17-22; 9-83).
Chumash [isolate, may be oldest CA language family]: #13 Coyote and his Sons.
‘Frog was married to Coyote. She became exasperated with Coyote’s selfishness
and ordered the springs to stop flowing and the streams to become dry. Lazy
Coyote sent each of their sixteen sons farther and farther in search of water, but
they found none. Coyote became desperate and went himself. When his futile
search took him to the top of a deep canyon in the mountains, Frog released the
pent up waters in a sudden flood which swept foolish Coyote all the way to the
ocean. Ashamed, Coyote turned himself into a sheepshead fish and his sixteen
sons were transformed as well, proving that Frog was indeed “queen of the
waters” (Anderson, 1996/2020:15, citing Blackburn, 1975:204-207).
#24 Coyote’s Search. ‘One day Coyote was very hungry when he came upon a fire
which Frog had built near the road. Frog was slowly roasting a salmon, and its tail
was sticking out of the ashes. Coyote, showing no self-discipline, just walked over
to the fire and began talking to himself about the wonderful smelling salmon.
Soon Hawk flew overhead and circled three times. Coyote interpreted this as an
omen, permission to eat Frog’s dinner. So, he ate all the salmon, except the
bones, which he quickly buried back in the coals to hide his theft, and then lazy
Coyote fell asleep under a nearby tree. Frog discovered the theft, and exclaimed
“I won’t urinate now, and all the springs will dry up. Coyote will be thirsty, and
thus I’ll pay him back!” Later Coyote demanded some water, but Frog didn’t
answer. In revenge, Coyote burnt down Frog’s house, but Frog, who had dug a big
hole, emerged unharmed. He was forced to urinate and all the streams and rivers
flowed once again. Coyote took a drink, and came back to talk to Frog. Frog said
he did not blame Coyote, but Hawk, and advised “Don’t cheat or deceive any poor
soul” (Anderson, 1996/2020:14-16, citing Blackburn, 1975:166-172). 60-53%A, 38-
33%D, 20-14%C, 20-0%B, no X (Malhi, et al., 2004; Johnson & Lorenz, 2006; Lorenz &
Smith, 1996); 16%D4h3a (Kemp, et al., 2007).
A + D
16%
D4h3a
James B. Harrod 07 January 2022
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(3) Frog
ancestor of
tribe, moiety,
clan, lineage,
benefactor;
crest of lineage
identity;
empowerment
for generosity,
potlatch, food-
sharing, gift-
giving;
Cormorant
(Frog) Hat
[the Gift-giving
virtue
(Nietzsche); the
greatest virtue
megalopsychia
(Aristotle)]
Nisga’a, Gitksan [Interior Tsimshian < Penutian or isolate?]
76%A, 17%X, 5%C, 2%B, no D (Hughes, et al., 2017); incl. A2ag, A2ah (Cui, et al.,
2013). Lucy Islands, BC (Tsimshian territory) (#939) ~6,260-5,890 cal BP D4h3a7
(Cui, et al., 2013).
(Salmon-Eater [Gitrhawn] Clan, a.k.a. ‘The Fugitives’): Salmon-Eater
clan’s 6 canoe loads of people sailed across the seas long ago, landing
first on Bering Island, finally at Kodiak Island, Alaska, at eastern end of
the Aleutian Archipelago. They befriended the local Grizzly-Bear tribe,
and their village swelled under chief Gitrhawn. He wore the Spectacled
Cormorant skin Hat, token of Bering Island, and it passed down his
lineage. This migrant clan for generations was the front rank among the
Tlingit, Tsimshian and Haida. ‘A dancing headdress of wood, surmounted
by a carved column of 8 round disks, a few of wood, others of woven
basketry, in the style of Mongolian hats, with a broad rim, its base a Frog
with copper eyes and eyebrows, depicting the mythical Frog or Volcano
Woman, its prototype going back to China and Japan, Central Asia in the
form of small Frog carvings, that journeyed in the medicine bags of
shamans, across Mongolia and Manchuria northwards. Jochelson found
it among the Yukaghir as a sacred object or theme in mythology, and in
decorative designs of the Nivkh and Chukchee close to the Bering Sea.
The ancestors of Salmon-Easter, who had been sea-coast rovers of the
China seas, may have acquired similar charms in those balmy sea-coasts,
for he could not have invented the Frog whole cloth on the Aleutians,
nor on the North Pacific Coast, nor on the Queen Charlotte Islands,
because it is nonexistent there; no frogs on in nature there. The tradition
chiefly responsible for the constant recurrence of the sacred Frog on the
Northwest Coast is that of Salmon-Eater and Volcano Woman, best
preserved as an adaorh among the is Tsimshian of the Nass River’
(Barbeau, 1953:9-12).
#40 Asdilda and Omen. [details pertaining to the Hat and Cane] ‘… the
prince wore the Cormorant Hat, which was valuable, very expensive,
covered with costly abalone shells; and nobody was allowed to wear the
hat except this prince, as a crest of his family. He speared a good many
trout; at last, a large trout came up. He tried to spear it; but before he
succeeded, his valuable hat fell down, and the trout was gone. He had
missed it. 3x this happened. He became angry, took off his valuable hat,
tore it to pieces and threw it in the water, and it went down. The
steersman, however, took a long pole and fished up the pieces of the
valuable hat, and placed them behind himself in the stern of the canoe…
After the blazing destruction of her village, the girl pushed away the
cover to see a chieftainess holding a cane in her hand. There was a live
Frog at the lower end of the cane, and a live person on top of the live
A
D4h3a7
~6 ka
James B. Harrod 07 January 2022
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Frog, and a live Eagle was at the upper end of the cane; and the
chieftainess was wearing her large hat made of spruce roots painted
green. She walked slowly along, talking with the old woman, saying
‘Don’t you know that Asdilda cast my only child into the fire? Therefore,
I burned up this village. Her name was Dzila’gans [Dzelarhons]. This was
the name of the Frog that had been thrown into the fire by the prince
while he was on his way to fish trout …’ (Boas, 1916:260-270).
Crests of the Nass River, Eagle group: Eagle, Beaver, Halibut, Devilfish,
Hawk, Dog-fish fins, Tree gnawed by beaver, Weasel garment,
Cormorant hat, Glittering garment, . . . Dzila’gans cane, Stone carving of
eagle, Whirlpool, Four-tailed halibut; Burning ground; Woodpecker,
Sliding people, Summer without care, Drinking in the dark, Eagle’s nest;
Hauhau head; Eagle’s claw; 2-headed monster (Boas, 1916: 503-504).
Gitksan Tsimshian: 4 exogamous matrilineal moieties (phratries, crests):
Fireweed, Wolf, Eagle, Frog (Raven) (Halpin, 1990).
76%A, 17%X, 5%C, 2%B, no D (Hughes, et al., 2017); incl. A2ag, A2ah (Cui, et al.,
2013). Lucy Islands, BC (Tsimshian territory) (#939) ~6,260-5,890 cal BP D4h3a7
(Cui, et al., 2013).
Lillooet [No. Interior < Interior Salish]: Frog is the ancestor of the Lillooet
tribe (Cooper, 1992). Shuswap [No. Interior Salish] 33%C, 27-32%D, 16-33%A,
3-5%B, 11-3%X (Hughes, et al., 2017).
C + D +
A
Central Sierra Miwok [< Yok-Utian < Inland 'Core' Penutian]: Dual
Moieties: Blue Jay (Land)/Bullfrog (Water) (Gifford, 1916); or Deer/Frog
or Blue Jay/Coyote (Kroeber, 1925:453). Miwok n=4, 75%B, 25%D (Johnson
& Lorenz, 2006).
B
Teton [Lakota] Sioux, proverb: “The frog does not drink up the pond in
which he lives” (Caduto & Bruchac, 1997:9) A-mtDNA (Shook & Smith,
2008).
A
Potawatomi [Anishinaabe < Central Algonquian]: Frog clan (Warren,
1885). A + C,X (Shook & Smith, 2008).
A + C,X
James B. Harrod 07 January 2022
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(4) Female Frog
creation space
deity; air, spirit;
spaciousness
for breathing,
inhale and
exhale, life and
death
Aztec [Uto-Aztecan]: Tlaltecuhtli (‘earth lord’), her dismembered body,
basis for creation of the fifth and final cosmos, when Quetzalcoatl and
Tezcatlipoca carried her down from the heavens, turned themselves into
giant serpents, and rent her body in two, half for sky, half for earth, from
her hair were made trees, flowers and grasses; her eyes, wells and
fountains; her nose, valleys and hills; her shoulders, mountains.
She was typically depicted in a birthgiving squatting posture, arms bent,
upraised, legs bent; a Frog/Toad-like creature with massive claws, a river
of blood flowing from her mouth, signifying the devouring of the dead,
or flint blades between her teeth, and caiman skin, the surface of the
earth; and adorned with human skulls, sometimes with a skirt of human
bones and a star border, symbolizing her primordial sacrifice. Sculptures
of her were placed as foundation stones. Midwives invoke her help
during difficult labors (Miller & Taub, 1993).
Tlatelolco (fossil Aztec) 65%A, 17%D 13%B, 4%C, no X (Kemp, et al., 2005).
A
James B. Harrod 07 January 2022
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(5) Sun/Moon, 1
Eye Open/1 Eye
Closed,
(squinting or
missing)
(asymmetrical
balance of dual
radiances, dual
positive/negative
creative forces,
co-originating
life-energies)
(eclipse)
Nlaka’pamux (a.k.a. Thompson River) [No. Interior < Interior Salish]:
Moon was as bright as Sun, but his sister Frog or Hare jumped on his
face (Teit, 1900:337-342, cited Crellin, thesis, 1994).
Shuswap [No. Interior Salish] 33%C, 27-32%D, 16-33%A, 3-5%B, 11-3%X
(Hughes, et al., 2017).
C + D,A
Southern Okanagan [Colville-Okanagan < So. Interior Salishan]: In the
beginning it was dark. People decided to have a Sun and Moon. Crane
was chosen to be Sun, but result too long a day; next was Coyote, but
gossiped about what he saw. Woodpecker caused great heat. Frog-
Woman caused a rain to force Coyote’s sons into her tipi. Frog clung to
face of elder son; people decide he shall be Moon, with Frog on his
face; the younger, Sun (Cline, et al., 1938:250).
Northern Plateau Salish (Wenatchee, San Poil, S. Colville-Okanagan) 55%B,
27%A, 9%C, 9%D, no X (Mahli, et al., 2004). Kennewick, ~8.7-8.4 ka, root-X2a,
close to Colville, Cree, Anishinaabe (Rasmussen, et al., 2015).
B + A
X2a
~8.5 ka
Spokane [< Montana Salish < So. Interior Salishan]: Earth-Creator
Amotken and Thunder made two brothers to help create light; they
went to lodge of Lady Bullfrog, who became so enamored of one she
leapt onto this face and stuck there. In pulling loose she tore out one of
his eyes; he ascended to be Sun. The other brother joined him, but
before he did so, she jumped onto his face, too. He became the Moon.
Today, if one looks carefully at the Moon, one can see Bullfrog clinging
to his face (Ruby & Brown, 1970:6-7).
Kennewick, ~8.7-8.4 cal ka, root-X2a, close to Colville, Cree, Anishinaabe
(Rasmussen, et al., 2015). Northern Plateau Salish (Wenatchee, San Poil, S.
Colville-Okanagan) 55%B, 27%A, 9%C, 9%D, no X (Mahli, et al., 2004)
B + A
X2a
~8.5 ka
Salish (a.k.a. Bitterroot, Flathead) [< Montana Salish < So. Interior
Salishan]: Amotken sent his son, Spokani; Frog jumped on his face. He
became Sun by day, in robe of shining light, and by night the Moon,
showing his disfigured face (Clark, 1966).
B + A?
Cherokee, Creeks and other tribes believed an eclipse of sun or moon
caused by a giant Frog trying to swallow it, and make noise to frighten
it off (Mooney, 1900, cited Wassén, 1934).
45%C, 35%B, 13%A, 2%D (Yates & Yates, 2014, Malhi, et al., 2001).
C + B
(6) Frog Widow,
respect for
grieving process,
mortuary taboos,
versus
disrespect,
abuse, violation
of taboos
Nez-Perce [Nez-Perce < Sahaptian < Plateau Penutian]: A Frog widow
badly treated in revenge drains the river for mankind by laying down on
its source, until Coyote by guile secures it again (Spinden, 1917, cited
Wassén, 1934).
Yakama [Sahaptian < Plateau Penutian] n=42 modern, 66%B, 17%D, 7%C,
5%A, 5%X; n=8 (200 BP), 50%B, 25%D, 25%C, no A, no X (Malhi, et al., 2004).
B + D
James B. Harrod 07 January 2022
10
(7) Frog is
Earth-Diver
Tlingit [Na Dené]: Fish-Woman promises to marry Raven if he creates dry
land. At Raven’s demand Frog and Seal bring sand from bottom of the
waters (Smelcer, 1992, cited Berezkin, 2007).
mtDNA: n=64 17%A2a, 16%A2a5, no B2a, B2a4, B2a5 (Achilli, et al., 2013).
Haida and Tlingit n=84, 74 88%A2, 2 2%C1b, 2 2%D4 (Schurr, et al., 2012). On-
Your-Knees Cave, AL (Tlingit territory) ~10,500-10,250 cal BP, D4h3a (Chatters,
et al., 2014).
A2a
OYK
Cave
~10.3
ka
D4h3a
Coast Miwok (< Yok-Utian < Inland 'Core' Penutian): Frog suggests to
Coyote they create the earth. Coyote sends 2 species of Duck and a
Water Snake; they fail. Frog brings up sand, Coyote spreads it over the
water, makes earth (Barrett, 1919).
Miwok n=4, 75%B, 25%D (Johnson & Lorenz, 2006).
B
Wendat/Wyandot (Huron) [No. Iroquoian]: Initially only waters and
water animals, then woman fell from Upper World. 2 Loons let her land
on them as a cushion. Tortoise (or Snapping Turtle) let loons place the
woman on its back, called other animals to dive for earth. Beaver,
Muskrat, Diver duck, and others all failed. Toad went under so long he
came back dead. But Tortoise searched his mouth and found some earth
and gave it to the woman. She carefully placed it around the edge of the
tortoise’s shell, and it became the beginning of dry land. It grew and
extended on every side forming a great land for vegetation, sustained by
tortoise who still supports the earth (Hale, 1888 in Long, 1963).
Mohawk 58%A, 24%C, 17%B, 2%D, no X (Mahli, et al., 2001, citing Merriwether
& Ferrell, 1996).
A
Seneca [No. Iroquoian]: repeats Wendat creation myth above.
A?
In Siberia/East Asia, Frog as Earth-Diver occurs in Transbaikal and
Okhotsk Evenki myths (Berezkin, 2012). Conversely, in creation story, a
celestial rain of Frogs mated and generated all Dog, animals and humans
(Van Ysslestyne, 2018).
Okhotsk mtDNA 43%Y, 24%G1, 11%N9, ‘closely related to Nivkh and Ulchi’
(Sato, et al., 2009). Nivkh 66%Y1a, 26%D4m, 8%G1b (Duggan, et al., 2013). Ulchi
43%Y1a, 28%D3,4,5 (26%D4, including 2.5%D4h, 2%D4e4, 1%D4m, 8%D4o1)m,
12%C1, C4a,b, 7%C5, etc.; Y1a TMRCA ~6 ka (Sukernik, et al., 2012). Zhaodong
D4o at ~11.4, ~8.6 and ~8.3 ka (Mao, et al., 2021). Devil’s Gate, ~7.7 ka, n=6,
100% D4, D4m, whole genome closest to Ulchi (Siska, et al., 2017).
D4
James B. Harrod 07 January 2022
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(8) Frog/Toad
navel-string
amulet pouch
Bannock [Western Numic]: “…a reduced form of navel-amulets occurs,
though perhaps it is not the only one used; usually small and flat, with
the acute angles of the rhomboid cut off transversely, rendering the
whole piece hexagonal rather than quadrilateral. Sometimes the entire
edges are fringed. The relative distribution of this small form and the
other forms is not yet clear” (Kroeber, 1908:167).
Northern Paiute/Shoshone: n=94 48%D, 43%B, 10%C, no A (Malhi, et al., 2003).
Spirit Cave NV, mummy (~10.9 cal ka) n=2 D1 (Moreno-Mayar, et al., 2018).
Pyramid Lake, NV, w of Winnemucca Lake, Wizard’s Beach Man (~9.2 cal ka) =
C1; (~5.5-1.5 cal ka); n=18 56%D, 33%B, 11%A, no C, no X (Chatters, et al., 2014,
Kaestle & Smith, 2001); [A=A2a]
Stillwater Marsh NV (~3.5 cal ka) n=21 57%D, 38%B, 5%A, no C, no x; most
similar to current Penutians (Kaestle & Smith, 2001).
D + B
D1
~10.9
ka
Shoshone [Central Numic]: A Shoshoni [navel-string] amulet in the
Museum is a pointed rhomboid resembling the Arapaho type, even to
being quartered in its bead-ornamentation (Kroeber, 1908:167).
Comanche [Central Numic]: After the birth, the midwives hung the
umbilical cord on a hackberry tree. The people believed that if the
umbilical cord was not disturbed before it rotted, the baby would live a
long and prosperous life (Wallace & Hoebel, 1952:143, 144, cited
Wikipedia).
Ute [Southern Numic]: same as Bannock, hexagonal [see above]
(Kroeber, 1908:167).
Assiniboine [Dakotan < Mississippi Valley, also Central Siouan]: navel-
string pouches are “generally diamond-shaped, but less elongated than
among the Arapaho” (Kroeber, 1983/1902-1907:54). Or same as
Bannock, hexagonal [see above] (Kroeber, 1908:167).
Sioux [< Dakotan < Mississippi Valley, also Central Siouan]: “…
sometimes have the shape of Horned Toads” (Kroeber, 1983/1902-
1907:54). “The Blackfeet and Sioux make figures resembling those of the
Gros Ventre, but carry the realism farther. The Sioux most frequently
represent an entire animals with head, legs, and tail, but broader, in the
shape of a Turtle” (Kroeber, 1908:167).
56%A, 20%B, 18%C, 4%D, 2%X (Shook & Smith, 2008).
A
Lakota Sioux: A Lizard pouch made to carry the umbilical cord of a boy,
as it is considered especially able to take care of itself because if chased
it can lose its tail and grow another one later. A Turtle amulet pouch
carries the umbilical cord of a baby girl. The turtle represents safety
because of its hard shell and long life because they do live a long time. …
A priest will pray to the Creator to give baby girls the qualities of the
turtle through the Turtle Spirit, things like long life and strength. He will
also pray so that the Lizard spirit will give the qualities of a lizard (speed
and the ability to change, among them) to baby boys (thebeadsite.com).
The pouch was kept for a lifetime as a charm to ensure long life, because
the cord represented a link between the child’s existence before birth
and his life after birth” (aktalakota.stjo.org, accessed 22 October 2021).
James B. Harrod 07 January 2022
12
Arapaho [Plains Algonquian]: “navel-strings of Arapaho girls are
preserved and sewed into small pouches stuffed with grass. These
pouches are usually diamond-shaped and covered on both sides with
beads. The child wears this amulet, which contains its navel-string, on its
belt until it is worn out” (54). “Among the Arapaho they usually
represent a small animal. In connection with usual diamond shape of
these amulets, it may be observed that throughout the decorative
symbolism of the Arapaho the navel is represented by a diamond-
shaped symbol. It is further unique in not being beaded on the
underside. It represents a Lizard (säni’wan). This word in Gros Ventre
means ‘Horned Toad’, but in Arapaho seems to signify ‘Lizard’. The
Arapaho regard the Horned Toad, which they call by the same name as a
mule (bihiihanx), as a good animal, and do not kill it. [Another pouch]
represents a Fish; [another,] a Tadpole (hiseinÔtãn, literally “woman’s
belly”). Two figures upon it in dark-blue beadwork represent stars. These
forms appear to be modifications of the cross, which usually denotes the
Morning Star. [another amulet represents a Lizard (säni’wan). [Another]
represents the navel itself, also a Frog (56) (Kroeber, 1983/1902-
1907:54-56).
Cheyenne + Arapaho: n=35 34%A, 34%C, 11%B, 14%D, 6%X (Shook et al 2008,
citing Smith, et al., 1999; Malhi, et al., 2001).
A + C
Gros Ventre [Plains Algonquian]: “[Navel-string amulet pouches] are
often diamond-shaped; they sometimes represent a person, but more
usually a Horned Toad, and sometimes have the figure of this animal”
(Kroeber, 1883/1902-1907:54-56). "They resemble those of the Arapaho
in their use … but approach more nearly to an animal’s shape. They
usually represent çaniwan, ‘Horned Toad’ (southern Arapaho, säni’wan,
a ‘Lizard’), or sometimes a person. Their general shape is, as everywhere
on the Plains, a rhomboid on end. To this the Gros Ventre add at the
upper end a small rhomboid, forming the head of the animal
represented; an augmented shape not found among the Arapaho. One
example was said to represent a Horned Toad; another, a person
(Kroeber, 1908:168).
Blackfoot [Plains Algonquian]: “make realistic Snake amulets for their
boys, and more conventional Turtle or Lizard-like figures, resembling
those of the Gros Ventre, for their girls (Kroeber, 1908:167).
n=1 X-mtDNA (Smith, et al., 1999).
X
James B. Harrod 07 January 2022
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Cheyenne [Plains Algonquian]: “A girl’s [navel-cord] bag was usually
round or diamond-shaped; occasionally it represented an Alligator. A
boy’s was generally Turtle-shaped; occasionally one was diamond-
shaped. The mother kept the child’s bag attached to its clothing in the
region of the shoulder blades until the child reached the age of reason.
After the child showed signs of reasoning, it was given its own bag to
keep and care for. A girl usually wore hers attached to her clothing. The
proper place was at the shoulders, but some girls wore theirs attached
to the belt. … The boy sometimes wore his attached to his belt; more
often he hung it on the wall of the tipi. Children were taught to treat
their navel bags with respect. The bag was to be near its owner, at least
until the owner reached maturity, for it was believe that its presence
helped the child or youth ‘to be good and not to steal or do other
disreputable things’. If it was noticed that a child who was getting
restless and mischievous was not wearing its navel ag, someone would
say to it: ‘Are you looking for your navel? You’d better find it! And wear
it too!” The cord was never burnt. Burning it would cause the child to be
constantly digging around in the ashes and embers” (65). (Hilger, 1946:
60-69; 1952). “The main power of the bag was to promote longevity and
give a ‘straight’ (xouubee’), noncrazy direction to life. Like all childhood
ritual objects and practices, the navel bag gave shape and direction to a
person’s life movement” (Anderson, 2008:123).
Cheyenne + Arapaho: n=35 34%A, 34%C, 11%B, 14%D, 6%X (Shook et al., 2008,
citing Smith, et al., 1999; Malhi, et al., 2001).
A + C
[JBH. Confusion between whether a lizard or a horned toad, sometimes
may be due to it actually being a Horned Lizard? Though horned lizards
do not lose their tails?]
Horned lizards (Phrynosoma), also known as horny toads or horn-toads,
are a genus of North American lizards and the type genus of the family
Phrynosomatidae. The common names refer directly to their flattened,
rounded bodies and blunt snouts. The genus name Phrynosoma means
"toad-bodied". In common with true toads (family Bufonidae), horned
lizards tend to move sluggishly, often remain motionless, and rely on
their remarkable camouflage to avoid detection by predators. They are
adapted to arid or semiarid areas. The spines on the lizard's back and
sides are modified reptile scales, which prevent water loss through the
skin, whereas the horns on the head are true horns (i.e., they have a bony
core). Of the 22 species of horned lizards, 15 are native to the United
States. The largest-bodied and most widely distributed of the US species
is the Texas horned lizard (wikipedia).
James B. Harrod 07 January 2022
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(9) Frog
positive,
source of
water,
releases rain,
fertility
(abundance
of eggs)
(source of
sustenance)
‘lunar’
quality
Chumash [isolate, may be oldest CA language family]: #1 The Three Worlds.
‘There is this world in which we live, but there is also one above us and one
below us. Here we live in the center of the world—the biggest island. There
are two giant serpents that hold our world up from below. When they are
tired they move, and that causes earthquakes. The World above is
sustained by the great Eagle, who by stretching his wings causes the phases
of the moon. And the water in the springs and streams of this earth is the
urine of the many frogs who live in it’ (Blackburn, 1975:91); fresh water
under care of frogs, since it is their urine (Miller, 1983b, citing Blackburn
1975:91).
mtDNA: 60-53%A, 38-33%D, 20-14%C, 20-0%B, no X (Malhi, et al., 2004; Johnson &
Lorenz, 2006; Lorenz & Smith, 1996); 16%D4h3a (Kemp, et al., 2007).
A
16%
D4h3a
Klamath [< Plateau Penutian]: associate the frog and rain (Spier, 1928, cited
Wassén, 1934).
Yakama [Sahaptian < Plateau Penutian] n=42 modern, 66%B, 17%D, 7%C, 5%A,
5%X; n=8 (200 BP), 50%B, 25%D, 25%C, no A, no X (Malhi, et al., 2004).
B + D
Maidu [Wintuan-Maidu < Inland 'Core' Penutian]: Hunt frogs to procure rain
(Spier, 1928, cited Wassén, 1934).
Wintuan n=3, 100%B (Johnson & Lorenz, 2006).
B
Northern Paiute [< Western Numic]: Frog tunnels to bring primal waters of
sea to emerge as springs and other water flows (J. W. Powell in Fowler &
Fowler, 1971:246, 242).
Northern Paiute/Shoshone: n=94 48%D, 43%B, 10%C, no A (Malhi, et al., 2003).
Spirit Cave NV, mummy (~10.9 cal ka) n=2 D1 (Moreno-Mayar, et al., 2018).
Pyramid Lake, NV, w of Winnemucca Lake, Wizard’s Beach Man (~9.2 cal ka) = C1;
(~5.5-1.5 cal ka); n=18 56%D, 33%B, 11%A, no C, no X (Chatters, et al., 2014,
Kaestle & Smith, 2001); [A=A2a]
Stillwater Marsh NV (~3.5 cal ka) n=21 57%D, 38%B, 5%A, no C, no x; most similar
to current Penutians (Kaestle & Smith, 2001).
D + B
D1
~10.9
ka
Northern Shoshoni [Central Numic] Killing a frog and placing it on its back
will cause rain (Spier, 1928, cited Wassén, 1934).
Northern Paiute/Shoshone: n=94 48%D, 43%B, 10%C, no A no A (Malhi, et al.,
2003).
D + B
Southern Ute [Colorado R dialect chain < Southern Numic]: Frog associated
with fog and thunder (Spier, 1928, cited Wassén, 1934).
#6 The Transformation of Animals. ‘Sünā’wavi asked Cottontail what he
wanted to be, and he said a Buffalo. He asked Frog, who said a frog and stay
in the water. [same for the birds, with different colors and marks on their
bodies due to the way they painted themselves]. A few people were left
and went to hunt buffalo, but they ran too fast, some into rocks and holes,
and none could be caught. They asked that Buffalo should be slow, so we
want the big Frogs to turn into Buffalo. So Sünā’wavi did this. A Ute scout
reported that buffalo were round a spring, drinking water. The people went
there. The buffalo ran away, but since they were so slow they could be
killed. Now people thought it was as it should be’ (#6, told by Buckskin
Charlie in Lowie, 1924:14).
James B. Harrod 07 January 2022
15
Luiseño [CA language area < No. Uto-Aztecan] Frog associated with flood
(Spier, 1928, cited Wassén, 1934).
53%C, 27%D, 20%B, no A, X (Johnson & Lorenz, 2003, in Eshleman, et al., 2004)
C + D
Hopi [No. Uto-Aztecan] use a fetish rude stone Frog, over which is stretched
a string extended along a line of meal on the floor, a pathway of blessings,
for rain (Fewkes, 1903, cited Wassén, 1934).
Pima [So. Uto-Aztecan] Frogs sit on rain mountains in the east and sing near
storm clouds. Notched rattle 'rainstick' are rubbed to bring rain (Spier,
1928, cited Wassén, 1934).
82%C1, 14%B2 (Johnson & Lorenz, 2003, in Eshleman, et al., 2004); Akimal
O’odham (Pima) 54%B, 40%C, 5%A, 2%X, no D (Lorenz & Smith, 1996)
C + B
Havasupai [Yuman] associate the rasping sound with the frog and rain
(Spier, 1928, cited Wassén, 1934).
Delta, River, Pai 57-67%B, 26-44%C1, 0-7%A, no D (Malhi et al., 2003).
B + C
(10) Frog
holds back
source of
waters,
devours or
otherwise
contains it
Kalapuya [isolate, Penutian?]: The frog people had all the water and people
had to trade with them to get some. Coyote tricked them, went
underwater, dug a hole in the dam so it collapsed and the water made
creeks, rivers and waterfalls, and all the creatures could get a drink, get
water for cooking, or just swim around in it (Lopez, 1977:162).
Wintuan n=3, 100%B (Johnson & Lorenz, 2006).
B?
Wendat/Wyandot (Huron) [No. Iroquoian]: First Woman gave birth to
Twins. ‘Flinty’, the bad twin broke through her body, killing her; out of her
body sprang vegetables, pumpkin-vine, maize, bean, esculents; and Good
Man. They created animals. Flint created fierce monstrous animals:
serpents, panthers, wolves, bears, of enormous size and huge mosquitoes
‘as large as turkeys’ and an immense Toad that drank up all the waters of
the earth. Good brother created innocent and useful animals, including
partridge. He followed partridge to find Toad, slew him and released the
waters (Hale, 1888, in Long, 1963).
Mohawk 58%A, 24%C, 17%B, 2%D, no X (Mahli, et al., 2001 citing Merriwether &
Ferrell, 1996).
A
Abenaki, Penobscot [Eastern Algonquian]: Gluskap kills the monster Frog
holding back the waters (wikipedia).
Mi’kmaq [Eastern Algonquian] 50%X+33%A+17%C, no B, no D (Malhi, et al., 2001)
X + A
James B. Harrod 07 January 2022
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(11) Frog
negative; cause
of mortality;
harms with
envy, spite,
mockery,
poison, self-
poisoning with
own venom,
witchcraft; or is
killed, causing
humans to be
mortal
Tlingit [Na Dené] Frog skin slime is poisonous; and is used to bewitch a
person so that his eyes and mouth would bulge out like those of a frog
(Swanton, 1908:470, 457, cited Wassén, 1934).
mtDNA: n=64 17%A2a, 16%A2a5, no B2a, B2a4, B2a5 (Achilli, et al., 2013).
Haida and Tlingit n=84, 74 88%A2, 2 2%C1b, 2 2%D4 (Schurr, et al., 2012). On-
Your-Knees Cave, AL (Tlingit territory) ~10,500-10,250 cal BP D4h3a (Chatters,
et al., 2014).
A2a
OYK
Cave
~10.3
ka
D4h3a
Yakama [< Plateau Penutian]: Cause of human mortality. Coyote and
Eagle went to the land of the dead, killed Frog and took his clothes, then
Coyote swallowed the Moon, and in the darkness, Eagle caught and put
the spirits of the dead into Coyote’s basket, traveled back, and as the
basket got heavier, he let them out thinking they were so far now they
could not return, but they did. Now after people die they stay dead
forever (Erdoes & Ortiz, 1998). Yakama [Sahaptian < Plateau Penutian] n=42
modern, 66%B, 17%D, 7%C, 5%A, 5%X; n=8 (200 BP), 50%B, 25%D, 25%C, no A,
no X (Malhi, et al., 2004).
B + D
Cherokee [S. Iroquoian]: Bullfrog brings omen of death of daughter to
parents who refused their daughter in marriage (Mooney, 1900, cited
Wassén, 1934). 45%C, 35%B, 13%A, 2%D (Yates & Yates, 2014, Malhi, et al.,
2001).
C + B
Mojave (River Yuman) In the beginning was Earth and Sky, then a rain
drop, Earth conceived, Matavilye. He made the Sun and Moon; streams,
mountains, fields; first animals, humans, at first nearly inanimate. He
moved in the 4 directions, was at center of the world, made Dark House,
where gathered the people and two medicine men; later he touched in
darkness his daughter Big Frog’s genitals; with witchcraft, swallowing his
excrement, she made him sick, and he decided to die the first death in
the world as a lesson in mortality. (Kroeber, 1925:770; Curtis, 1908:56-
57; native-languages.org). Kiliwa (Baja) (Yuman) 100%B; Pai and River and
Delta (Yuman) 57-67%B 26-44%C1 0-7%A, no D (Malhi, et al., 2003).
B
Diegueño [Delta Yuman]: (a) Frog is poisonous. (b) The Moon is a Frog
wanting to swallow its own venom and die, since its creator, Tu-cha-pai,
made it so ugly that everybody laughs at it. Then Tu-cha-pai dies and all
humans must die too (Goddard du Bois, 1901, cited Wassén, 1934).
Delta, River, Pai 57-67%B, 26-44%C1, 0-7%A, no D (Malhi, et al., 2003).
B + C
(12) Frog
positive source
of fire for
cooking, light,
warmth; saves
fire during flood
by swallowing it
‘solar’ quality
Karok [isolate or Hokan?]: The creator made fire, gave it to 2 old women,
but Coyote stole it. They chased him, he gave it to Puma, then Bear, until
Frog, who swallowed it, and with loss of her tail, saved herself and the
fire, in the water (Bancroft, 1883, cited Wassén, 1934).
n=1 100%B (Johnson, et al., 2012).
B
Eastern Pomo [isolate or Hokan?]: During the Flood, Beaver, Otter, Frog
and Hawk save themselves on a raft, and Frog carries the fire in his
stomach (Schmidt, 1929, cited Wassén, 1934). 50%B, 25%D, no A, no C,
25%X (Johnson, et al., 2012); B2b (Fagundes, et al., 2008).
B
James B. Harrod 07 January 2022
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Supplementary Table 7B. Transformation Formula (rCF) for North American Frog Mythemes
active (- 0)
Passive (0 -)
reflexive (0 +)
doubly reflexive inverse (+0 +0)
Fx(a) : Fy(b)
à
Fx(b) : Fa-1(y)
discharge (fire) =
devour (water) =
discharge (water) =
1/fire > earth (devour) =
(11) Frog cause of
mortality, harms with
envy, spite, mockery,
poison, self-poisoning
with own venom,
witchcraft; or is killed,
causing humans to be
mortal
(10) Frog holds
back source of
waters,
devours or otherwise
contains it
(9) Frog positive source
of water, releases rain,
fertility (abundance of
eggs); source of
sustenance;
‘lunar’ quality
(2) Weeping Volcano
Woman (Frog) deity, molten
lava engulfs persons who
neglect or abuse deity,
animals, partners or who
cause conflict between kin,
clans, tribes
(lava =‘flowing-fire’)
à
Fy(a) : Fb-1(x)
devour (fire) =
1/water > space (discharge)
(12) Frog source of fire,
saves fire during flood by
swallowing it; positive
source of fire for cooking,
light, warmth;
‘solar’ quality
(4) Female Frog creation
space deity, her separation
yields gap; for sky, air, earth
axis mundi, biosphere;
spaciousness for breathing,
inhale & exhale, life & death
(Aztec Tlaltecuhtli)
Derivative, variant inverses
Fa-1(x) 1/fire > earth (discharge) =
(7) Frog, Earth-diver, in self-sacrifice retrieves earth from
depths of primordial or flood waters; Celestial Woman
descends to carefully place around Turtle’s shell to form
land for vegetation and all live to live and grow; or Coyote
takes it to make the earth
Fb-1(y) 1/water > space (devour) =
(8) Frog/Toad Navel-cord amulet pouch with diamond,
rhomboid or hexagonal-shape; supports one’s own breath,
own voice, own soul, own life; sustains long life; gives shape
to life-movement, unfolding, a straight path, enspirited and
inspired; one must protect the cord, never burn it
Fx-1(a) 1/discharge > balance (fire) =
(5) Sun/Moon, 1 Eye Open/1 Eye Closed (squinting,
missing), asymmetrical balance of dual radiances, dual
positive/negative creative forces, co-originating life-
energies; noise wards off eclipse devouring sun or moon
Fx-1(b) 1/discharge > balance (water) =
(1) Frog Woman deity, mediator between humans and
mother earth; ‘queen of the waters’; positive medicine
power, healer; squatting, birthing, singing, dancing posture;
balances dual life-forces of the soul; patron of creative arts
and crafts; marital respect (‘fiery-flowing’ = Aztec ollin)
Fy-1(a) 1/devour > share (fire)
(3) Frog ancestor tribe, moiety, clan, lineage, benefactor;
crest of lineage identity; empowerment for generosity,
potlatch, food-sharing, gift-giving; Cormorant (Frog) Hat;
[the Gift-giving Virtue (Nietzsche); megalopsychia (Aristotle)]
Fy-1(b) 1/devour > share (water) =
(6) Frog Widow, if disrespect for grieving process, mortuary
taboos, blocks flow of waters; if respected they flow again
James B. Harrod 07 January 2022
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Basic concepts
x and y = ‘to discharge’ complementary opposite ‘to devour’
x = Discharge; to discharge, e-gest, excrete, ex-tend
(negation of x = to stop a discharge)
(zero void of x = to deny a discharge)
y = Devour; to devour, swallow, in-gest, in-tend, keep in stomach or belly
(negation of y = [not in rCF])
(zero void of y = to purge, vomit up)
a and b = ‘fire, to light’ complementary opposite ‘water, to flow’
a = ‘Fire; to light, to be radiant; to kindle fire, light, warmth; to burn up, consume own fuel’
(negation of a = [not in rCF])
(zero void of a = to be an angry hot-head)
b = ‘Water; to flow, stream, move in waves, give drink, quench thirst’
(negation of b = to not flow, to thirst)
(zero void of b = [not in rCF])
Inverses
x-1 and y-1 = inverses with respect to ‘to discharge’ and ‘to devour’
x-1 = inverse of discharge = Balance; to balance complementary energies of creative
potential and complementary forces during creative process
(perversion = intentionally imbalance, destroy balance; thwart creativity,
creation)
y-1 = inverse of devour = Benefactor; to be a benefactor, share, give generously
(perversion = everything is mine; I can take whatever I desire; greed for more,
more)
a-1 and b-1 = inverses with respect to ‘fire, to light’ and ‘water, to flow’
a-1 = inverse of fire = Earth; to retrieve earth from primordial waters, make earth
(perversion = destroy the earth; deny destruction; make life, lives of all beings,
unsustainable)
b-1 = inverse of water = Space, air, to make space and medium, biosphere, shape one’s
life movement unfolding, vertical individual and co-originating uprightness, spirit
(perversion = pollute the air, make breathing impossible; collapse, crush
breathing spaces)
James B. Harrod 07 January 2022
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Supplementary Table 7C. Frog-like Petroglyphs, NW Pacific Coast (after Hill & Hill, 1974)
Site
Tribal
Territory
Frog/Birthing (Squatting posture)
Motif
Hill & Hill
mtDNA
Douglas
Channel,
Hawkesbury
Island, BC
FjTh1
Gitk’a’ata
Tsimshian
(Maritime
Penutian)
‘many birds, some frog-like figures’.
Frog-like squatting posture figure,
arms bent, hands raised up, eyes,
mouth, no circle outline of head.
Frog-like squatting posture figure,
arms bent, hands raised up, 2nd Face
in body thorax-belly.
Frog-like squatting posture figure
(partial, no R leg?), arms bent, hands
raised up, eyes, mouth, no circle
outline of head; bent arms overlap
two breasts?
Frog-like squatting posture figure,
arms bent, hands raised up, with 3
circles with dots in thorax-belly
[compare Buddhist trikaya]
p. 184.
p. 185, lower L.
p. 186, upper L.
p. 186R
p. 187L
Tsimshian
76%A,17%X,
5%C, 2%B, no D
(Hughes, et al.,
2017); incl. A2ag,
A2ah (Cui, et al.,
2013).
Lucy Islands,
Prince Rupert
Harbor, #939
5710±40 BP,
6260-5890 cal BP
D4h3a (Cui, et
al., 2013);
~6,075±185 cal
BP D4h3a7
(Lindo, et al.,
2017).
Ancient DNAs
are genomic
ancestors of
Tsimshian (Lindo,
et al., 2016).
Compare OYK,
AK (Tlingit
territory) ~10.5-
10.25 cal ka,
D4h3a (Chatters,
et al., 2014)
Metlakatla, BC
near Prince
Rupert
GcTo8
(collective winter
village of the
Tsimshian ‘9
Tribes’, lower
Skeena River)
Frog-like squatting posture figure,
arms bent, hands raised up,
feathers/rays headdress
p.202, upper C
Myers Passage
(N side
Swindle Island)
FdTd5
Heiltsuk
(aka Bella Bella)
(Xai’xais < No.
Wakashan)
(also Kitasoo So.
Tsimshian)
Two frog-like squatting figures, arms
bent, hands raised up; one figure
with vulva?
p. 181, lower R,
lower L
Elcho (Alice)
Harbour
FcSu2
Nuxalk
(aka Bella Coola)
(< Salishan)
(in Heiltsuk
territory?)
Frog-like squatting posture, arms
bent, hands raised up, 2nd Face in
body thorax-belly; other Mask Faces
around the figure
p. 174
Port Neville
Narrows
EdSl1
Tlowitsis
Kwakwakaʼwakw
(aka Kwakiutl)
(No. Wakashan)
Frog-like squatting posture figure,
arms bent, hands raised up, 2
horns?,
p. 151
Ford Creek,
Hornby Island
Vancouver Isl.
DjSd6
K’omoks
(Coast Salish)
(also Pentlatch <
Coast Salish)
Frog-like squatting posture, arms
bent, hands raised up; dark line
emerging from pelvic floor
(birthing?, phallus?)
p. 137
James B. Harrod 07 January 2022
20
Holden Lake,
Gabriola
Island,
Nanaimo area,
Vancouver Isl.
DgRw40
Snuneymuxw,
Halkomelem
(Island
Halkomelem <
Coast Salish)
Frog-like squatting posture, vulva
(birthing), face looking up at circular?
Mask Face, smiling, 2 symmetrical
eyes, 2 nostrils, L arm/hand raised, R
horizontal
‘petroglyph style occurs in Marpole phase art,
~2400-1500 BP (Holm, 1990:199, 314; Adams,
2003a: 32-40; 2003b); or to ~1200 BP’ (Lepofsky,
et al., 2005)
p. 98L
Clo-oose Hill
site
Vancouver Isl.
DdSf2
Ditidaht band
(Nuu-chah-
nulth)
(Ditidaht < S.
Wakashan)
Frog-like squatting posture, vulva
(birthing), arms bent, hands raised
up; associated with 4 Killer Whales
[central dorsal fin, flat tail, not whale
but killer whale?]
p. 78
Nootka Island,
Vancouver Isl.
5 sites?
(Meade, 1971)
[JBH. Meade says
“at Nootka” and
Map #27 arrow
points to Nootka
Island, so I infer the
petroglyphs occur
on Nootka Island?]
Nuu-chah-
nulth
Frog-like squatting posture, ‘male
figure’ [with penis, scrotum] [JBH. or
more likely ‘vulva’?], arms bent,
hands raised up.
Female figure, pecked on granite; R
arm bent downward, left arm bent
upward [JBH. ‘heart’ and/or ‘breast’,
‘vulva’].
p. 39
p. 40
“The characteristic posture of Northwest Coast figures is a frontally oriented pose, with the knees bent and
the arms bent upwards. Those who had the opportunity to watch West Coast Indian dancing will recognize
this as a dance position. The association of rattles with some of the figures further suggests both the dance
and also the connection with shamanism. The figures from the southern coast tend to be less rigid and
more realistic than the stylized ‘frog’ figures from the northern part of the coast” (Hill & Hill, 1974: 267).
James B. Harrod 07 January 2022
21
Some Frog Dance Posture Petroglyphs
(after Hill & Hill, 1974: 267)
James B. Harrod 07 January 2022
22
(after Hill & Hill, 1974: 268)
James B. Harrod 07 January 2022
23
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