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This is the tale of the battle of the Twins with the Thunderbirds.

This is but an episode in a whole panoply of adventures in which the Twins go someplace that their father has forbidden them to visit. A lesser known version is found in "The Lost Blanket," a story in which the Twins travel the world looking for a mink blanket that was stolen from one of them.

The boys said to one another, "There sure are a lot of pigeons here!

Let's see if we can kill a few." The boys chucked stones at them and in this way they knocked a few down. That bare-bellied bird said, "They call me 'He who Strikes Trees'," he said.

D., when it and the kindred Chiwere peoples (Oto, Ioway, Missouria) separated from one another.

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Panel 5 can be dated, it is said "confidently," to the Xᵀᴴ century A. This has certain immediate consequences when trying to associate it with any social group, especially one defined by language, since language and material culture have only a low degree of correlation.

The birds tried as hard as they could to kill the boys, but nothing they could do would hurt them. Flesh, there are four things here." (23) He asked one of them, "By what name do they call you? you're a great one that they call 'He who Strikes Trees'. Having struck one of them down, they would give a shout.

right in the middle of the fight, there unexpectedly was a bird wrapped with the boy's mink blanket. You that speak, even I am not called 'He who Strikes the Trees'," he said. Then again another one he asked, "You who are also smart, what do they call you? They call me 'He who Breaks the Tree Tops'." you're a great thing that they supposedly call 'He who Breaks the Tree Tops'. As a matter of fact, they killed the one who has a stump for a grandmother.

The problem deepens as we recede into ever more remote regions of the past. One of the stories about Bluehorn, for instance, is very close to a medieval Irish story about Cu Culainn and Cu Roi Mac Dairi (see the Comparative Material to Bluehorn's Nephews).

The divergence of the Dhegiha Sioux speaking tribes (Omaha, Ponca, Osage, Quapah, and Kansa) from the Winnebago-Chiwere is dated at ca. The explanation for their convergence despite immense spatial separation can be used to account for similarities between stories separated by huge expanses of time.

It is difficult to proceed on the issue of the antiquity of the Hočąk nation, since glottochronologies done on Siouan have come to absurdly divergent conclusions, bringing into question the methodology itself.

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